AC GENESIS Chapter30

AC 3897. In accordance with the plan adopted it is now necessary to explain, as a preface to this chapter, what the Lord taught concerning the Last Judgment, or the last times of the church, in the twenty-fourth chapter of Matthew.  Before the preceding chapter of Genesis there was explained what is contained in this chapter of Matthew from the nineteenth to the twenty-second verse.  Now follows what is contained in (Matthew 24:23-28).  Then if any man shall say unto you, Lo here is the Christ, or there, believe it not.  For there shall arise false Christs and false prophets, and shall give great signs and wonders, to lead astray if possible even the elect.  Behold I have told you before.  If therefore they shall say unto you, Behold He is in the desert, go not out; Behold He is in the inner chambers, believe it not.  For as the lightning cometh forth out of the east and appeareth even unto the west, so shall also the coming of the Son of man be.  For wheresoever the carcass is, there will the eagles be gathered together.

AC 3898. What these words involve no one can know except from the internal sense--as that false Christs shall arise who shall give signs and wonders; and that if men should say that Christ is in the desert, they should not go out; and that if they should say that He is in the inner chambers, they should not believe it; and that the coming of the Son of man shall be as the lightning which cometh forth from the east and appeareth even unto the west; and also that wheresoever the carcass is, there also will the eagles be gathered together.  These things, like those which precede and that follow in this chapter, seem not to stand in any series as to the sense of the letter; but yet in the internal sense they are in a most beautiful series, which first becomes apparent when it is understood what is signified by ”false Christs;“ what by ”signs and wonders;“ what by the ”desert“ and the ”inner chambers;“ also what by the ”coming of the Son of man;“ and lastly what by the ”carcass“ and the ”eagles.“

[2] The reason why the Lord spoke in this manner was in order that the people might not understand the Word, lest they should profane it; for when the church has been vastated, as it then was with the Jews, if men understood it they would profane it; wherefore for the same reason the Lord also spoke by parables, as He Himself teaches in (Matthew 13:13-15; Mark 4:11, 12; Luke 8:10).  For the Word cannot be profaned by those who do not know its mysteries; but by those who do (n. 301-303, 593, 1008, 1010, 1059, 1327, 1328, 2051, 3398, 3402) and more by those who appear to themselves learned than by those who seem to themselves unlearned.

[3] But the reason why the interiors of the Word are now being opened, is that the church at this day has been so far vastated (that is, is so devoid of faith and love) that although men know and understand, still they do not acknowledge, and much less believe (n. 3398, 3399), except a few who are in the life of good and are called the ”elect,“ who can now be instructed, and with whom a New Church is to be instituted.  But where these are, the Lord alone knows; there will be few within the church; it has been among the Gentiles that previous new churches have been set up (n. 2986).

AC 3899. In what precedes in this chapter of Matthew the successive vastation of the church has been treated of--that they should first begin no longer to know what good and truth are, but should dispute about them; next that they should despise them; thirdly that they should not acknowledge them; and fourthly that they should profane them (n. 3754).  The subject now treated of is the state of the church in respect to its quality at that time as to doctrine in general, and with those specifically who are in holy external worship, but in profane internal worship; that is, who with the mouth profess the Lord with holy reverence, but at heart worship themselves and the world, so that with them the worship of the Lord is a means of gaining honors and wealth.  In so far as these persons have acknowledged the Lord, and the heavenly life and faith, so far do they profane them when they become of such a character. This state of the church is now treated of, as may better appear from the internal sense of the Lord‘s words quoted above, which is as follows.

AC 3900. Then if any man shall say unto you, Lo here is the Christ, or there; believe it not; signifies an exhortation to beware of their doctrine.  ”The Christ“ is the Lord as to Divine truth, and hence as to the Word and as to doctrine from the Word.  That here the contrary is meant, namely, Divine truth falsified, or the doctrine of falsity is evident.  ”Jesus“ is Divine good, and ”Christ“ Divine truth, (n. 3004, 3005, 3008, 3009).

[2] For there shall arise false Christs and false prophets; signifies the falsities of that doctrine.  That false Christs” are doctrinal things from the Word falsified, or truths not Divine, is manifest from what has been said just above (n. 3010, 3732); and that “false prophets” are those who teach such falsities (n. 2534). In the Christian world they who teach falsities are especially those who have as their end their own pre-eminence, and the riches of the world; for they pervert the truths of the Word in their own favor; for when the love of self and of the world is the end, nothing else is thought of.  These are “false Christs and false prophets.” 

[3] And they shall give great signs and wonders; signifies things that confirm and persuade from external appearances and fallacies, by which the simple suffer themselves to be led astray.  That this is “giving signs and wonders,” will of the Lord’s Divine mercy be shown elsewhere. 

[4] To lead astray if possible even the elect; signifies those who are in the life of good and truth, and are consequently with the Lord.  These are they who in the Word are called the “elect.” In the company of those who veil over profane worship with what is holy, such are rarely seen; or if seen, they are not known; for the Lord hides them, and thus protects them.  For before they have been confirmed they suffer themselves to be easily led away by external sanctities; but after they have been confirmed they remain steadfast, being kept by the Lord in the company of angels, without knowing it; and it is then impossible for them to be led astray by that wicked crew. 

[5] Behold, I have told you before; signifies an exhortation to prudence, that is, to beware for they are among false prophets, who appear in sheep‘s clothing, but inwardly are ravening wolves (Matt. 7:15). The “false prophets” are the sons of the age, who are more prudent in their generation (that is, more crafty) than the sons of light (Luke 16:8).  For which reason the Lord exhorts them in the words “Behold I send you forth as sheep in the midst of wolves; be ye therefore prudent as serpents and simple as doves” (Matt. 10:16).

[6] If therefore they shall say unto you, Behold He is in the desert, go not forth; Behold He is in the inner chambers, believe it not; signifies that what they say about truth, and what they say about good, as well as many other things, are not to be believed. That this is what is signified, no one can see except the man who is acquainted with the internal sense.  That a mystery is contained in these words may be known from the fact that the Lord spoke them, and that without any other sense more interiorly hidden the words amount to nothing--namely, that if they should say that the Christ was in the desert they were not to go forth; and if they should say that He was in the inner chambers, they were not to believe it.  But it is vastated truth that is signified by the “desert;” and vastated good by the “inner chambers,” or secret recesses.  The reason why vastated truth is signified by the “desert,” is that when the church is vastated (that is, when there is no longer any Divine truth in it, because there is no longer any good, or love to the Lord and charity toward the neighbor), it is then said to be a “desert,” or to be in a “desert;” for by a “desert” or “wilderness” is meant whatever is not cultivated or inhabited (n. 2708); also whatever has little life (n. 1927), as is then the case with truth in the church.  This shows that the “desert” here is a church in which there is no truth.

[7] But the “inner chambers,” or secret recesses, in the internal sense signify the church as to good, and also simply good.  The church that is in good is called the “house of God.” The “inner chambers,” and the things within the house, are goods. The “house of God” is Divine good; and a “house” in general, the good of love and charity, (n. 2233, 2234, 2559, 3142, 3652, 3720). The reason why that which men say about truth, and what they say about good, is not to be believed, is that they call falsity truth, and evil good; for they who regard themselves and the world as their end, understand nothing else by truth and good than that they themselves are to be adored, and are to receive benefits; and if they breathe forth piety, it is that they may appear in sheep’s clothing.

[8] Moreover as the Word spoken by the Lord contains innumerable things within it, and as “desert” or “ wilderness” is a word of wide signification, for all that is called a “wilderness” which is not cultivated and inhabited, and all interior things are called “inner chambers,” therefore by a “desert” is also signified the Word of the Old Testament, because this is regarded as abrogated; and by “inner chambers” the Word of the New Testament, because this teaches interior things, or those which concern the internal man.  So also the whole Word is called a “desert,” because it no longer serves for doctrinal things; and human institutions are called “inner chambers,” which, because they depart from the precepts and institutes of the Word, make the Word to be a “desert.” This is also known in the Christian world; for they who are in holy external and in profane internal worship, for the sake of innovations which look to their pre-eminence over all and their opulence above all as the ends in view, abrogate the Word, and this so far as not even to permit it to be read by others.  And although they who are not in such profane worship hold the Word to be holy, and permit it to be among the people, they nevertheless bend and explain all things therein in favor of their doctrinal matters, which causes the rest of what is in the Word, and which is not in accordance with their doctrinal matters, to be a “desert.” This may be sufficiently evident from the case of those who make salvation to consist in faith alone, and hold in contempt the works of charity.  All that the Lord Himself has spoken in the New Testament, and so many times in the Old, concerning love and charity, they make as a “desert;” and all the things that belong to faith without works, they make as “inner chambers.” It is manifest from this what is signified by the words, “If they say unto you, Behold He is in the desert, go not forth; Behold He is in the inner chambers, believe it not.”

[9] For as the lightning cometh forth from the east, and appeareth even unto the west, so shall also the coming of the Son of man be; signifies that it was with the internal worship of the Lord as with lightning, which is instantly dissipated.  For by the “lightening” is signified that which is of heavenly light, and thus that which is preached about love and faith, because these are of heavenly light.  In the supreme sense the “east” is the Lord; and in the internal sense, the good of love, of charity, and of faith from the Lord (n. 101, 1250, 3249).  But the “west” in the internal sense is that which has gone down or has ceased to be; thus it signifies no acknowledgment of the Lord, nor of the good of love, charity, and faith; and so the lightning that cometh out of the east and appeareth even unto the west denotes dissipation.  The coming of the Lord is not according to the letter, that He is to appear again in the world; but it is His presence in everyone; and this exists whenever the gospel is preached and what is holy is thought of. 

[10] For wheresoever the carcass is, there will the eagles be gathered together; signifies that confirmations of falsity by means of reasonings will be multiplied in the vastated church.  When the church is without the good and consequently without the truth of faith (that is, when it has been vastated), it is said to be “dead,” for its life is from good and truth; and hence when dead it is compared to a carcass.“ Reasonings concerning goods and truths that make these out to be nothing except in so far as they are apprehended, and confirmations of evil and falsity thereby, are the ”eagles,“ as is evident from that which now follows. That the ”carcass“ here is the church devoid of the life of charity and faith, is manifest from the words of the Lord in Luke, where He speaks of the consummation of the age:--

The disciples said, Where Lord? (that is, the consummation of the age, or the Last Judgment). And He said unto them, Where the body is, thither will the eagles also be gathered together (Luke 17:37).

”Body“ here stands in place of ”carcass,“ for it is a dead body that is meant, and it signifies the church for that the Judgment was to commence from the house of God or from the church, is evident from various passages in the Word.  This is what is signified in the internal sense by the Lord‘s words now adduced and unfolded.  That they are in a most beautiful series, although this does not appear in the sense of the letter, must be evident to anyone who contemplates them in their connection according to the explication.

AC 3901. The reason why the last state of the church is compared to ”eagles“ gathered together to a ”carcass,“ or to a ”body,“ is that by ”eagles“ are signified man’s rational things, which when predicated of the good, are true rational things; but when predicated of the evil, are false rational things or reasonings.  ”Birds“ in general signify man‘s thoughts, in both senses good and bad (n. 40, 745, 776, 866, 991, 3219); and every species has a special signification.  As eagles fly high and are sharp-sighted, they signify rational things.  That this is the case may be seen from many passages in the Word, of which in confirmation we may adduce the following.  First, where they signify true rational things; in Moses:--

Jehovah found His people in a desert land, and in emptiness, in wailing, in solitude: He led him about, He instructed him, he kept him as the pupil of the eye; as the eagle stirreth up her nest, fluttereth over her young, spreadeth out her wings, taketh him, beareth him upon her wings (Deut. 32:10, 11).

Instruction in the truths and goods of faith is what is here described, and is compared to the ”eagle.“  The very process until man becomes rational and spiritual, is contained in the description and comparison.  The comparisons in the Word are all made by means of significatives thus here by the ”eagle,“ which is the rational. 

[2] In the same: Jehovah said to Moses:--

Ye have seen what I did unto the Egyptians, and bare you up upon eagles wings, that I might bring you unto Myself (Exod. 19:3, 4);

denoting the same.  In Isaiah:--

They that wait upon Jehovah shall be renewed in strength, they shall mount up with strong wings as eagles, they shall run and not be weary, they shall walk and not faint (Isa. 40:31);

”to be renewed in strength“ is to grow as to the willing of good; and ”to mount up with strong wing as eagles“ is to grow as to the understanding of truth, thus as to the rational.  The subject is set forth here as elsewhere by two expressions, one of which involves the good which is of the will, and the other the truth which is of the understanding; and the case is the same with the expressions, ”they shall run and not be weary, and shall walk and not faint.“

[3] In Ezekiel:--

Speak a parable about the house of Israel, and say, Thus said the Lord Jehovih, A great eagle, with long pinions, full of feathers, that had embroidery, came upon Lebanon, and took a twig of the cedar; he carried it into a land of traffic, he set it in a city of spice merchants.  It grew, and became a spreading vine.  There was another great eagle, with great and many feathers; and behold this vine did bend its roots toward him, and sent forth its branches toward him, that he might water it from the beds of its plantations in a good field, by many waters; but it shall be laid waste.  He sent his ambassadors into Egypt that they might give him horses and much people (Ezek. 17:2-9, 15).

The ”eagle“ first mentioned denotes the rational enlightened by the Divine; the ”eagle“ mentioned in the second place denotes the rational from what is man’s own, afterwards become perverted through reasonings from sensuous things and memory-knowledges.  ”Egypt“ denotes memory-knowledges, (n. 1164, 1165, 1186, 1462); ”horses“ the intellectual from them, (n. 2761, 2762, 3217).

[4] In Daniel:--

The vision of Daniel: Four beasts came up out of the sea, diverse one from another; the first was like a lion, and had eagle‘s wings.  I beheld till the wings thereof were plucked, and it was lifted up from the earth and made to stand upon its feet like a man, and a man’s heart was given to it (Daniel 7:3, 4).

The first state of the church is what is here described by a ”lion that had eagle‘s wings;“ and the ”eagle’s wings“ here are rational things from what is man‘s own, on the taking away of which they were given rational and voluntary things from the Divine, which are signified by its ”being taken up from the earth, and made to stand upon its feet like a man, and having a man’s heart given to it.“

[5] In Ezekiel, in the description of the likeness of the faces of the four living creatures, or cherubs:--

They had the face of a man, and they four had the face of a lion on the right side, and they four had the face of an ox on the left side, and they four had the face of an eagle (Ezek. 1:10).

As for the wheels they were called Galgal, and everyone had four faces; the first face was the face of the cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle (Ezek. 10:13, 14).

In John:--

Round about the throne were four living creatures full of eyes before and behind; the first living creature was like a lion; and the second living creature was like a calf; and the third living creature had a face as a man; and the fourth living creature was like a flying eagle (Rev. 4:6, 7).

That the living creatures thus seen signify Divine arcana, is evident; and consequently so does the ”likeness of their faces;“ but what arcana in particular are signified cannot be known unless it is known what in the internal sense is a ”lion,“ a ”calf,“ a ”man,“ and an ”eagle.“ That the ”face of an eagle“ is circumspection and consequently Providence is manifest; for the cherubs represented by the living creatures in Ezekiel signify the Providence of the Lord lest man should enter into the mysteries of faith from himself and his own rational (n. 308). This shows that when it is predicated of man, the ”eagle“ is in the internal sense the rational; and this for the reason that the eagle flies high, and from above has a wide view of the things that are below.

[6] In Job:--

Does the hawk fly by thine intelligence, and stretch her wings toward the south? Does the eagle mount up at thy command, and make her nest on high? (Job 39:26, 27);

it is evident that the ”eagle“ here is reason, which is of intelligence.  Such was the signification of the ”eagle“ in the Ancient Church; for the book of Job is a book of the Ancient Church (n. 3540).  Almost all the books of that period were written by means of significatives; but in process of time the significatives have become so completely forgotten that it is not even known that ”birds“ in general denote thoughts, although they are so frequently mentioned in the Word and it appears quite plain that they have another meaning.

[7] That in the opposite sense an ”eagle“ signifies rational things that are not true, and thus false, is evident from the following passages.  In Moses:--

Jehovah shall bring upon thee a nation from far from the end of the earth, as the eagle flieth, a nation whose tongue thou hearest not, a nation hard in faces (Deut. 28:49, 50).

In Jeremiah:--

Behold he shall come up as clouds, and his chariots shall be as a whirlwind; his horses are swifter than eagles. Woe unto us!  for we are laid waste (Jer. 4:13).

In the same:--

Thy boasting hath deceived thee, the pride of thy heart, O thou that dwellest in the clefts of the rock, that holdest the height of the hill; because thou makest thy nest as high as the eagle I will bring thee down from thence.  Behold he shall come up and fly as the eagle, and spread out his wings above Bozrah; and the heart of the mighty men of Edom at that day shall be as the heart of a woman in her pangs (Jer. 49:16, 22).

In the same:--

Our pursuers were swifter than the eagles; they chased us upon the mountains; they laid wait for us in the wilderness (Lam. 4:19).

In Micah:--

Make thee bald, and poll thee for the sons of thy delights; enlarge thy baldness as the eagle; for they are gone into captivity from thee (Micah 1:16).

In Obadiah:--

Though thou mount on high as the eagle, and though thou set thy nest among the stars, I will bring thee down from thence (Obadiah 1:4).

In Habakkuk:--

I am stirring up the Chaldeans, a bitter and hasty nation, that marcheth through the breadths of the land to inherit dwelling-places that are not theirs.  Their horses are swifter than eagles  ; their horsemen come from far, they fly as an eagle that hasteth to devour (Habakkuk 1:6, 8).

[8] By ”eagles“ in these passages is signified falsity induced by reasonings, which is induced from the fallacies of the senses and external appearances.  That by the ”Chaldeans“ in the Prophet last cited are signified those who are in a holy external, but interiorly in falsity, may be seen above (n. 1368); also that they who vastate the church are like Babylon (n. 1327); that the ”breadths of the land“ denote truths (n. 3433, 3434).  Vastation is signified by ”marching through the breadths of the land.“ Their ”horses“ are their intellectual things, which are similar (n. 2761, 2762, 3217).  What the ”eagle hastening to devour“ signifies, is thus evident, namely, the desolation of man in respect to truths; for the desolation of the church is there treated of.  Comparisons are here made with eagles; but as before said, the comparisons in the Word are made by means of significatives.  From all this we can now see what is signified by the comparison with the ”eagles that will be gathered together to the carcass.“

1. And Rachel saw that she did not bare to Jacob, and Rachel was zealous against her sister; and she said unto Jacob, Give me sons; and if not, I am dead.

2. And Jacob was kindled with anger against Rachel, and he said, Am I in God‘s stead, who withholdeth from thee the fruit of the belly?

3. And she said, Behold my maidservant Bilhah, come to her, and she shall bear upon my knees, and I shall be built, even I, from her.

4. And she gave him Bilhah her handmaid for a woman, and Jacob came to her.

5. And Bilhah conceived, and bare Jacob a son.

6. And Rachel said, God hath judged me, and also hath heard my voice, and hath given me a son; therefore she called his name Dan.

7. And she conceived again, and Bilhah Rachel’s handmaid bare a second son to Jacob.

8. And Rachel said, with the wrestlings of God have I wrestled with my sister, and I have prevailed; and she called his name Naphtali.

9. And Leah saw that she had stood still from bearing; and she took Zilpah her handmaid, and gave her to Jacob for a woman.

10. And Zilpah Leah‘s handmaid bare Jacob a son.

11. And Leah said, A troop cometh; and she called his name Gad.

12. And Zilpah Leah’s handmaid bare a second son to Jacob.

13. And Leah said, In my blessedness; for the daughters will call me blessed; and she called his name Asher.

14. And Reuben went in the days of wheat-harvest, and found dudaim in the field, and brought them unto Leah his mother.  And Rachel said to Leah, Give me I pray of thy son‘s dudaim.

15. And she said unto her, Is it a small matter that thou hast taken away my man, and wouldest thou take also my son’s dudaim?  And Rachel said, Therefore he shall lie with thee tonight for thy son‘s dudaim.

16. And Jacob came from the field in the evening, and Leah went out to meet him, and said, Thou must come to me, for hiring I have hired thee with my son’s dudaim; and he lay with her that night.

17. And God hearkened unto Leah, and she conceived and bare Jacob a fifth son.

18. And Leah said, God hath given me my reward, because I gave my handmaid to my man; and she called his name Issachar.  19.  And Leah conceived again, and bare a sixth son to Jacob.

20. And Leah said, God hath endowed me with a good dowry; now will my man dwell with me, because I have borne him six sons; and she called his name Zebulun.

21. And afterwards she bare a daughter, and called her name Dinah.

22. And God remembered Rachel, and God hearkened to her, and opened her womb.

23. And she conceived, and bare a son, and said, God hath gathered my reproach.

24. And she called his name Joseph, saying, Let Jehovah add to me another son.

25. And it came to pass, when Rachel had borne Joseph, that Jacob said unto Laban, Send me away, and I will go to my place and to my land.

26. Give me my females, and my children, for whom I have served thee, and I will go; for thou knowest my service, wherewith I have served thee.

27. And Laban said unto him, If I pray I have found grace in thine eyes, I have tested it, and Jehovah hath blessed me for thy sake.

28. And he said, Signify to me thy reward, and I will give it.

29. And he said unto him, Thou knowest how I have served thee, and how thy substance has been with me.

30. For it was little that thou hadst before me, and it hath burst forth into a multitude, and Jehovah hath blessed thee at my foot; and now when shall I also be doing for mine own house?

31. And he said, What shall I give thee?  And Jacob said, Thou shalt not give me anything; if thou wilt do this word for me, I will return, and feed and keep thy flock.

32. I will pass through all thy flock this day, removing from thence every small cattle that is speckled and spotted, and every black one among the lambs, and the spotted and speckled among the goats, and these shall be my reward.

33. And my righteousness shall answer for me on the morrow, because thou comest upon my reward before thee; everyone that is not speckled and spotted among the goats, and black among the lambs, stolen is this with me.

34. And Laban said, Behold, I would it might be according to thy word.

35. And he removed that day the he-goats that were partycolored and spotted, and all the she-goats that were speckled and spotted, everyone that had white in it, and all the black among the lambs, and gave them into the hand of his sons.

36. And he set a way of three days between himself and Jacob; and Jacob fed the rest of Laban‘s flocks.

37. And Jacob took him a fresh rod of poplar, and hazel, and plane-tree, and peeled white peelings on them, laying bare the white that was upon the rods.

38. And he set the rods which he had peeled in the gutters, in the watering troughs, whither the flocks came to drink, over against the flocks; and they grew warm when they came to drink.

39. And the flocks grew warm at the rods, and the flocks brought forth partycolored, speckled, and spotted.

40. And Jacob separated the lambs, and set the faces of the flock toward the partycolored and all the black in the flock of Laban; and he put for himself droves for himself alone, and put them not unto Laban’s flock.

41. And it came to pass in every growing warm of the flock that came together first, that Jacob put the rods before the eyes of the flock in the gutters, that it might grow warm at the rods.

42. And to the flock that came together later he did not set them; and those that came together later were Laban‘s, and those that came together first were Jacob’s.

43. And the man spread himself abroad exceeding greatly, and he had many flocks, and maidservants, and menservants, and camels, and asses.

AC 3902. In the preceding chapter by the four sons of Jacob from Leah there was described the state of the church, or of the man who is becoming a church, as to the ascent from the truth which is of faith to the good which is of love.  In this chapter, by Jacob‘s sons from the maidservants of Rachel and Leah, and from Leah, and lastly from Rachel, there is described the conjunction of natural truth with spiritual good through means, and this in the order in which it is effected in the man who is being regenerated.

AC 3903. After this conjunction there is described the fructification and multiplication of truth and good, which is signified by the flock that Jacob procured for himself by means of the flock of Laban.

AC 3904. Verses 1, 2. And Rachel saw that she did not bear to Jacob, and Rachel was zealous against her sister; and she said unto Jacob, Give me sons; and if not, I am dead.  And Jacob was kindled with anger against Rachel, and he said, Am I in God’s stead, who withholdeth from thee the fruit of the belly? ”And Rachel saw that she did not bear to Jacob,“ signifies that interior truth was not yet acknowledged; ”and Rachel was zealous against her sister,“ signifies indignation that it was not acknowledged as was external truth; ”and she said unto Jacob, Give me sons,“ signifies that there was a desire to have interior truths from the good of natural truth; ”and if not, I am dead,“ signifies that thus there would be no rising again; ”and Jacob was kindled with anger against Rachel,“ signifies indignation on the part of natural good; ”and he said, Am I in God‘s stead,“ signifies that it was impossible for it; ”who withholdeth from thee the fruit of the belly,“ signifies that this must be from the internal.

AC 3905. And Rachel saw that she did not bear to Jacob.  That this signifies that interior truth was not yet acknowledged, is evident from the representation of Rachel, as being the affection of interior truth, or interior truth itself (n. 3758, 3782, 3793, 3819); from the signification of ”bearing,“ as being to acknowledge in faith and also in act and from the representation of Jacob, as being the good of natural truth (n. 3669, 3677, 3829), and in the whole of the preceding chapter.  The reason why ”to bear“ is to acknowledge in faith and also in act, is that by ”births“ in the Word are signified spiritual births (n. 1145, 1255, 3860, 3868). Spiritual birth is the acknowledgment of and faith in truth and good; here, the acknowledgment in faith and also in act, namely, of the interior truth represented by Rachel.  As nothing is acknowledged in faith until the man lives according to it, it is for this reason said, ”the acknowledgment in faith and also in act.“ Truths of faith which are not learned for the sake of doing, but only for the sake of knowing them, join themselves to the affections of evil and falsity; for which reason they are not of faith with the man who has learned them, but are interiorly contrary to faith.

AC 3906. And Rachel was zealous against her sister. That this signifies indignation that it was not acknowledged as was external truth, is evident from the signification of ”being zealous,“ as being expressive of indignation, and this because she did not bear as Leah did from the representation of Rachel, as being interior truth (n. 3905); and from the signification of a ”sister,“ who here is Leah, as being external truth. ”Leah“ is external truth, (n. 3793, 3819). With those who are being regenerated the case is this: They learn to know what internal truth is, but at first do not acknowledge it with such faith as to live according to it.  For internal truths are conjoined with spiritual affection, which cannot inflow until external truths have been adapted to correspondence with the internal.

[2] Take for example this internal truth: All good is from the Lord, and that which is of man’s own is not good.  In the beginning of regeneration this may be known, but yet is not acknowledged in faith and also in act; for to acknowledge it in faith and in act is to have a perception that it is so, and an affection to will it to be so; and this in every act of good; and is also to have a perception that good from what is man‘s own cannot but have regard for self, and thus to the preference of self above others, and consequently a contempt for others, and moreover a feeling of self-merit in the good that we do.  These things are within external truth before internal truth has been conjoined with it; and this cannot be conjoined until regard for self begins to cease, and regard for the neighbor begins to be felt.  From this it is evident what is meant by ”indignation that internal truth was not yet acknowledged as was external truth.“

AC 3907. And she said unto Jacob, Give me sons.  That this signifies a desire to have interior truths from the good of natural truth, is evident from the representation of Jacob, as being the good of natural truth (n. 3905); and from the signification of ”sons,“ as being truths (n. 489, 491, 533, 1147, 2623); here interior truths because from Rachel, by whom is represented interior truth (n. 3758, 3782, 3793, 3819).

AC 3908. And if not, I am dead.  That this signifies that thus there would he no rising again, is evident from the signification of ”dying,“ as being not to rise again into life.  In ancient times wives called themselves ”dead“ when they did not bring forth a son or a daughter; and they also believed themselves to be so, because no memory of them, or as it were no life, would be left to posterity.  Their so calling and believing themselves was indeed for worldly causes; but as every cause comes forth from a cause prior to itself, and thus everything of cause in the natural world from a cause in the spiritual world, so also does this.  The cause in the spiritual world was the heavenly marriage of good and truth, in which there are no other births than truths of faith and goods of charity. These there are ”sons and daughters,“ and are also signified by ”sons and daughters“ in the Word.  Whoever has not these births, that is, truths of faith and goods of charity, is as it were dead, that is, is among the dead who do not rise again to life or heaven.  From this we may see what is signified by these words of Rachel: ”If not, I am dead.“

AC 3909.  And Jacob was kindled with anger against Rachel. That this signifies indignation on the part of natural good, is evident from the signification of ”being kindled with anger,“ as being to be indignant; and from the representation of Jacob, as being the good of the natural.  It is said ”against Rachel,“ because the interior truth represented by Rachel could not as yet be acknowledged in faith and act by the good of the natural which is ”Jacob.“ That in the internal sense ”to be kindled with anger“ denotes to be indignant, is because every natural affection on ascending toward the interiors, or toward heaven, becomes more mild, and is at last changed into a heavenly affection.  For the things that stand forth in the sense of the letter (as here ”to be kindled with anger“) are relatively harsh, because they are natural and corporeal, but they become mild and gentle as they are elevated from the corporeal and natural man to the internal or spiritual man.  This is the reason why the literal sense is of this nature, being accommodated to the apprehension of the natural man; and why the spiritual sense is not of such a nature, being accommodated to the apprehension of the spiritual man.  This shows that ”to be kindled with anger“ signifies to be indignant. Real spiritual indignation (and especially celestial indignation) derives nothing from the anger of the natural man, but from the interior essence of zeal; which zeal does indeed appear in the outward form like anger, but in internal form is not anger, nor even the indignation of anger; but is a certain sadness that is attended with a prayerful wish that it be not so; and in a form still more interior it is merely a certain obscure feeling that breaks in on the celestial delight on account of something not good and true in another.

AC 3910. And he said, Am I in God’s stead?  That this signifies that it was impossible for it, is evident from the signification of ”not being in God‘s stead,“ as being to be impossible; for ”God“ is named in the Word from ability or power; but ”Jehovah“ from being or essence (n. 300).  For this reason ”God“ is mentioned when the subject is truth, and ”Jehovah“ when it is good (n. 2769, 2807, 2822); for ability is predicated of truth when being is predicated of good; for good has power through truth, inasmuch as it is through truth that good performs everything that comes to pass.  From this we can see that by the words, ”am I in God’s stead?“ there is signified in the internal sense that it was impossible for it.

AC 3911. Who withholdeth from thee the fruit of the belly. That this signifies that this must be from the internal, is evident from the signification that results from the internal sense of the words for in the internal sense the ”fruit of the belly“ signifies the like as ”birth,“ namely, the acknowledgment of truth and good in faith and in act (n. 3905); and what is more, the consequent conjunction of truth and good.  This acknowledgment and conjunction cannot come forth from the external man, but from the internal; for all good inflows from the Lord through the internal man into the external, and there adopts the truths that are insinuated by means of the sensuous things of the external man, and causes the man to acknowledge them in faith and act, and causes them to be adjoined and thus appropriated to the man.  That all good inflows from the Lord through the internal man into the truths gathered in the memory of the external man, has been repeatedly shown before. This is what is meant by the explication of the words before us--that this must be from the internal.

AC 3912. Verses 3-5. And she said, Behold my maidservant Bilhah, come to her and she shall bear upon my knees, and I shall be built, even I from her.  And she gave him Bilhah her handmaid for a woman, and Jacob came to her.  And Bilhah conceived, and bare Jacob a son.  ”And she said, Behold my maidservant Bilhah,“ signifies the affirming means there is between natural truth and interior truth; ”come to her,“ signifies that with this there is the faculty of conjunction; ”and she shall bear upon my knees,“ signifies acknowledgment in the affection of interior truth, from which there is conjunction; ”and I shall be built, even I, from her,“ signifies that thereby this affection has life; ” and she gave him Bilhah her hand-maid for a woman,“ signifies that the affirmative means was adjoined; ”and Jacob came to her,“ signifies that it was conjoined; ”and Bilhah conceived, and bare Jacob a son,“ signifies reception and acknowledgment.

AC 3913. And she said, Behold my maidservant Bilhah. That this signifies the affirming means which there is between natural truth and interior truth, is evident from the signification of a ”maidservant“ and also of a ”handmaid“ as being the affection of the knowledges that belong to the exterior man (n. 1895, 2567, 3835, 3849); and because this affection is the means for conjoining interior truths with natural or external truths, by ”handmaid“ is here signified the affirming means between them: and from the representation of Bilhah, as being the quality of this means.  By the handmaids given to Jacob by Rachel and Leah for women to the intent that they might bring forth offspring, nothing else was represented and signified in the internal sense, than such a thing as is of service here, for a means of the conjunction of interior truth with external truth; for by Rachel is represented interior truth, and by Leah external truth (n. 3793, 3819).  For by the twelve sons of Jacob are here described the twelve general or cardinal things by means of which while being regenerated or made a church, man is initiated into what is spiritual and celestial.  For when a man is being regenerated, or made a church (that is, when from a dead man he is becoming alive, or from corporeal heavenly), he is led by the Lord through many states.  These general states are what are designated by the ”twelve sons,“ and afterwards by the ”twelve tribes;“ for which reason the ”twelve tribes“ signify all things of faith and love, as may be seen above (n. 3858); for generals involve all the particulars and singulars, and these latter bear relation to the former.

[2] When a man is being regenerated, the internal man is to be conjoined with the external, consequently the goods and truths of the internal man with the goods and truths of the external; for from truths and goods man is man.  These cannot be conjoined without means.  Means are such things as derive something from the one side, and something from the other, and which are attended with the effect that in so far as the man accedes to the one, the other becomes subordinate.  These means are what are signified by the ”handmaids,“ the means on the part of the internal man by the handmaids of Rachel; and the means on the part of the external man by the handmaids of Leah.

[3] That there must be means of conjunction may be seen from the fact that of itself the natural man does not in the least agree with the spiritual man, but disagrees so far as to be altogether opposite. For the natural man regards and loves himself and the world; but the spiritual man does not regard himself and the world, except in so far as is conducive to the promotion of uses in the spiritual world; and thus regards its service and loves it from the use and end.  The natural man seems to himself to have life when he is elevated to dignities, and thus to super-eminence over others; but the spiritual man seems to himself to have life in humility, and in being the least.  Nor does he disregard dignities, provided that by them as means he can be of service to his neighbor, to the community, and to the church.  Yet he does not reflect for the sake of himself upon the dignities to which he is elevated, but for the sake of the uses which he regards as the ends.  The natural man is in his bliss when he is richer than others, and possesses the world‘s wealth; but the spiritual man is in his bliss when he is in the knowledges of truth and good, which are his riches; and still more when he is in the practice of good according to truths; and yet he does not despise riches, because by means of them he can be in that practice, and in the world.

[4] From these few considerations it is evident that the state of the natural man and that of the spiritual man are opposed to each other by their ends but that nevertheless they can be conjoined, which takes place when the things of the external man are made subordinate and subservient to the ends of the internal man.  In order therefore that a man may become spiritual, it is necessary for the things of the external man to be reduced to compliance; thus that the ends in favor of self and the world be put off; and ends in favor of the neighbor and the Lord’s kingdom be put on.  The former can by no means he put off and the latter put on, and thus the two he conjoined, except through means.  These means are what are signified by the ”handmaids,“ and in particular by the ”four sons“ born of the hand-maids.

[5] The first means is one that affirms or is affirmative of internal truth--that it is so.  When this affirmative comes, the man is in the beginning of regeneration; good is being worked by the internal, and causes the affirmation.  This good cannot inflow into what is negative, nor even into what is full of doubt, until this becomes affirmative.  But afterwards it manifests itself by affection, that is, by the man‘s being affected with truth, or beginning to be delighted with it; first in knowing it, and then in acting according to it.  Take for example the truth that the Lord is the salvation for the human race. Unless this is made affirmative by the man, all the things he has learned from the Word or in the church concerning the Lord, and that are in his natural memory among the memory-knowledges, cannot be conjoined with his internal man, that is, with what can be there of faith.  Thus neither can affection flow in, not even into the generals of that truth which are conducive to man’s salvation.  But when it becomes affirmative, innumerable things are added, and are filled with the good that flows in; for good continually flows in from the Lord, but where there is no affirmative, it is not received. An affirmative is therefore the first means, and is as it were the first abode of the good that flows in from the Lord.  The same is the case with all the other truths that are called truths of faith.

AC 3914. Come to her.  That this signifies that with this there is the faculty of conjunction, is evident from the signification of ”coming to anyone,“ when what is matrimonial is referred to, as being conjunction; here the faculty of conjunction with the affirmative; for the first of conjunction must be with the affirmative--that it is so.

AC 3915. And she shall bear upon my knees.  That this signifies acknowledgment in the affection of interior truth, from which there is conjunction, is evident from the signification of ”bearing,“ as being to acknowledge in faith and act (n. 3905); and from the signification of ”knees,“ or ”thighs,“ as being the things that belong to conjugial love (n. 3021); thus the things that belong to the conjunction of the truth of faith with the good of love; for this conjunction is the very conjugial principle in the Lord‘s kingdom.  Thus ”bearing upon my knees“ signifies an acknowledgment of the interior truth represented by Rachel.  The custom among the ancients of sons and daughters being acknowledged as legitimate who were born of handmaids by consent of the wife, and brought forth upon her knees in order that they might be acknowledged, was derived from the Ancient Church, whose worship consisted in rituals that were representative and significative of celestial and spiritual things.  In that church, because ”bearing“ signified the acknowledgment of truth, and ”knees“ conjugial love, thus the conjunction of good and truth from affection, such a ritual was accepted when the wife was barren, to the intent that she might not represent the dead who do not rise again to life (n. 3908).

[2] In the internal sense by these words there is signified a second degree of affirmation or acknowledgment, which is from affection; for in order that the conjunction may take place, there must be affection within the acknowledgment or affirmation; for all conjunction is effected by means of affection, because without affection truths have no life.  For example: to know the truths that the neighbor must be loved, and that charity consists in this, and in charity spiritual life, is bare memory-knowledge, unless attended with affection, that is, unless they are willed from the heart.  Without affection these truths do not live, and however well anyone knows them, he nevertheless does not love his neighbor, but himself more than him, and he is in natural life, but not in spiritual life.  It is natural affection that rules over spiritual affection, and so long as natural affection rules, the man is called ”dead,“ for he has a life contrary to heavenly life, and heavenly life is the veriest life.

AC 3916. And I shall be built, even I from her.  That this signifies that thereby this affection has life, is evident from the signification of ”being built“ as being not to die (n. 3908), and consequently to rise again, or live.

AC 3917. And she gave him Bilhah her handmaid for a woman. That this signifies that the affirmative means was adjoined, is evident from the representation of Bilhah, and from the signification of ”handmaid,“ as being an affirmative means (n. 3913); and from the signification of ”giving for a woman,“ as being to adjoin.

AC 3918. And Jacob came to her. That this signifies that it was conjoined, is evident from the signification of ”coming or entering in unto“ anyone, when predicated of what is matrimonial, as being conjunction (n. 3914).

AC 3919. And Bilhah conceived, and bare Jacob a son.  That this signifies reception and acknowledgment, is evident from the signification of ”conceiving,“ as being reception; and from the signification of ”bearing,“ as being acknowledgment (n. 3860, 3868, 3905, 3911); for in the spiritual sense conceptions and births are receptions of truth from good, and the consequent acknowledgments.

AC 3920. Verse 6. And Rachel said, God hath judged me, and also hath heard my voice, and hath given me a son; therefore she called his name Dan.  ”And Rachel said, God hath judged me, and also hath heard my voice,“ signifies in the supreme sense justice and mercy; in the internal sense, the holy of faith; and in the external sense, the good of life; ”and hath given me a son,“ signifies that this truth was acknowledged; ”therefore she called his name Dan,“ signifies its quality.

AC 3921. And Rachel said, God hath judged me, and also hath heard my voice.  That this signifies in the supreme sense justice and mercy; in the internal sense, the holy of faith; and in the external sense, the good of life, is evident from the signification of ”God judging me,“ and from that of ”hearing my voice.“ That ”God judging me“ signifies the Lord’s justice, is evident without explication, as also that His ”hearing my voice“ is mercy for the Lord judges all from justice, and hears all from mercy.  He judges from justice because from Divine truth, and He hears from mercy because from Divine good; from justice He judges those who do not receive the Divine good; and from mercy He hears those who do.  But still when He judges from justice, it is also at the same time from mercy; for in all Divine justice there is mercy, as in Divine truth there is Divine good. But as these are arcana too deep to be told in a few words, they will of the Lord‘s Divine mercy be more fully explained elsewhere.

[2] That by ”God hath judged me, and also hath heard my voice“ is meant in the internal sense the holy of faith, is because faith, which is predicated of truth, corresponds to the Divine justice; and the holy, which is good, to the Divine mercy of the Lord; and further, ”to judge“ or ”judgment“ is predicated of the truth of faith (n. 2235); and because it is said of God that He ”judged,“ it denotes what is good or holy. Thus it is evident that the holy of faith is what is signified by both these expressions together; and as this one whole is signified by both of them together, the two expressions are joined together by ”and also.“ That in the external sense the good of life is signified, is also from correspondence, for the good of life corresponds to the holy of faith.  That without the internal sense it cannot be known what is signified by ”God hath judged me and also hath heard,“ is evident from the fact that the expressions do not so cohere in the sense of the letter as to present one idea to the understanding.

[3] The reason why in this verse, and in the following down to ”Joseph,“ ”God“ is named, and in the preceding verses, ”Jehovah,“ is that in these verses the regeneration of the spiritual man is treated of, but in the preceding ones the regeneration of the celestial man; for ”God“ is named when the subject is the good of faith, which is of the spiritual man but ”Jehovah“ when the subject is the good of love, which is of the celestial man (n. 2586, 2769, 2807, 2822).  For by Judah, to when the narrative was brought down in the preceding chapter, there was represented the celestial man (n. 3881); but by Joseph, to whom it is continued in this chapter, the spiritual man, who is treated of in the (verses 23, 24).  That ”Jehovah“ was named when the narrative was brought down to Judah, may be seen in (verses 32, 33, 35) in the preceding chapter; that ”God“ is named where it is continued to Joseph, may be seen in (verses 6, 8, 17, 18, 20, 22, 23) of the present chapter; and ”Jehovah“ is again named afterwards, because the subject proceeds from the spiritual man to the celestial.  This is the secret which lies hidden in these words, and which no one can know except from the internal sense, and unless also he knows what the celestial man is, and what the spiritual.

AC 3922. And hath given me a son.  That this signifies that this truth was acknowledged, is evident from the signification of a ”son,“ as being truth (n. 489, 491, 533, 1147) and from the signification of ”giving a son,“ as being to give this truth, which is the same as to acknowledge it; for every truth that is acknowledged is given by the Lord.  ”Giving a son“ involves the same as ”bearing;“ and that ”bearing“ is acknowledgment may be seen above (n. 3905, 3915, 3919).

AC 3923. Therefore she called his name Dan.  That this signifies its quality, is evident from the signification of a ”name“ and of ”calling a name,“ as being quality (n. 144, 145, 1754, 1896, 2009, 2724, 3421).  The quality itself is within the name ”Dan,“ for he was so called from ”judging.“ But though the name was given to him from ”judging,“ it nevertheless involves what is signified by all these words of Rachel:  ”God hath judged me, and also hath heard my voice,“ that is, the good of life, and the holy of faith, and also in the supreme sense the justice and mercy of the Lord.  It is this general principle of the church that is signified by ”Dan,“ and that is represented by the tribe named from Dan.  This general principle is the first that is to be affirmed or acknowledged, before a man can be regenerated or made a church.  Unless these things are affirmed and acknowledged, the rest of the things both of faith and of life cannot possibly be receiveth, and therefore cannot be affirmed, still less acknowledged.  For he who affirms mere faith with himself, and not the holy of faith, that is, charity (for this is the holy of faith), and does not affirm this by the good of life, that is, by the works of charity, can no longer have a relish for the essence of faith, because he rejects it.  Affirmation together with acknowledgment is the first general principle with the man who is being regenerated, but is the last with him who has been regenerated; and therefore ”Dan“ is the first with hint who is to be regenerated, and ”Joseph“ is the last; for ”Joseph“ is the spiritual man himself. But ”Joseph“ is the first with him who has been regenerated, and ”Dan“ the last; because the man who is to be regenerated commences from the affirmation that it is so, namely, the holy of faith and the good of life.  But the regenerate man, who is spiritual, is in spiritual good itself, and from this he regards such affirmation as last; for with him the holy things of faith and goods of life have been confirmed.

[2] That ”Dan“ is the affirmative which must be the first thing when a man is being regenerated, may also be seen from other passages in the Word where ”Dan“ is named; as from the prophecy of Jacob, then Israel, respecting his sons:--

Dan shall judge his people as one of the tribes of Israel; Dan shall be a serpent upon the way, an adder upon the path, that biteth the horse’s heels, and his rider falleth backward. I wait for thy salvation, O Jehovah (Gen. 49:16-18).

”Dan“ here denotes the affirmative of truth, concerning which it is said that it will be ”a serpent upon the way, and an adder upon the path,“ when anyone reasons about truth from sensuous things; ”biting the horse‘s heels,“ when it consults the lowest intellectual things or memory-knowledges, and draws conclusions from them; and that it is then led away from the truth, is signified by ”his rider falling backward;“ for which reason it is said, ”I wait for thy salvation, O Jehovah.“ That the ”serpent“ is the man who reasons from sensuous things and memory-knowledges concerning Divine arcana, may be seen above (n. 195-197); and that ”way“ and ”path“ signify truth (n. 627, 2333); and that the ”horse’s heels“ are the lowest intellectual things or memory-knowledges (n. 259); for a ”horse“ is the intellectual (n. 2761, 2762); the lowest part of which is the ”heel.“

[3] Again in the prophecy of Moses concerning the twelve tribes:--

Of Dan he said, Dan is a lion‘s whelp, he leapeth forth from Bashan (Deut. 33:22);

a ”lion“ in the internal sense of the Word signifies the truth of the church, from his strength, for truth is that which fights and conquers; hence a ”lion’s whelp“ denotes the first of truth, which is affirmation and acknowledgment.  It is said ”from Bashan,“ because it is from the good of the natural.  In Jeremiah:--

Wash thine heart from wickedness, O Jerusalem, that thou mayest be saved.  How long makest thou the thoughts of thine iniquity to lodge in the midst of thee? For a voice declareth from Dan, and causeth to hear iniquity from Mount Ephraim (Jer. 4:14, 15);

”from Dan,“ denotes the truth that is to be affirmed; ”from Mount Ephraim,“ that it is from the affection of it.

[4] In the same:--

Wait for peace, but there is no good; and for a time of healing, and behold terror.  The snorting of his horses was heard from Dan; at the sound of the neighings of his strong ones the whole land trembled and they came and devoured the land and the fulness thereof, the city and them that dwell therein.  For behold I will send among you serpents, basilisks, against which there is no enchantment, and they shall bite you (Jer. 8:15-17);

”the snorting of horses heard from Dan“ denotes reasoning concerning truth from what is non-affirmative; the ”land that trembled,“ and their ”devouring the fulness thereof,“ denotes the church and all the things of the church; for they who reason concerning truth from what is non-affirmative (that is, negative) destroy all things of faith; the ”basilisk serpents“ denote reasonings, as above.

[5] In Ezekiel:--

Dan and Javan coming in gave bright iron in thy fairs; cassia and calamus were in thy trading (Ezek. 27:19);

where Tyre is the subject treated of, by which are signified the knowledges of truth and good (n. 1201).  ”Dan“ denotes the first truths that are affirmed; ”fairs“ and ”trading,“ the acquisitions of truth and good (n. 2967); the ”bright iron,“ natural truth which is the first (n. 425, 426); ”cassia and calamus,“ natural truth from which there is good.

[6] In Amos:--

In that day shall the fair virgins and the young men faint for thirst. They that swear by the guilt of Samaria, and have said, Thy God O Dan liveth; and the way of Beer-sheba liveth; even they shall fall, and shall rise up no more (Amos 8:13, 14);

”thy God O Dan liveth, and the way of Beer-sheba liveth,“ denotes that they are in the denial of all things of faith and its doctrine. ”Way“ denotes truth, (n. 627, 2333); and ”Beer-sheba,“ doctrine, (n. 2723, 2858, 2859, 3466). That there is signified the denial of all things of faith, is because Dan was the last boundary of the land of Canaan, and Beer-sheba the first, that is, the midst or inmost of the land; for by the ”land of Canaan“ was represented and signified the Lord‘s kingdom, and thus the church (n. 1607, 3038, 3481), and accordingly all things of love and faith, because these are of the Lord’s kingdom and church.  Hence all things in the land of Canaan were representative, according to their distances, situations, and boundaries (n. 1585, 1866, 3686).

[7] The first boundary, that is, the midst or inmost of the land, was Beer-sheba, before Jerusalem became so, because Abraham was there, and also Isaac; but the last boundary, or the outermost of the land, was Dan; and hence when all things in one complex were signified, it was said, ”from Dan even to Beer-sheba;“ as in the second book of Samuel:--

To transfer the kingdom from the house of Saul, and to set up the throne of David over Israel and over Judah, from Dan even to Beer-sheba (2 Samuel 3:10).

In the same:--

All Israel gathering was gathered together from Dan even to Beer-sheba (2 Samuel 17:11).

And again:--

David said to Joab, Pass through all the tribes of Israel from Dan even to Beer-sheba (2 Samuel 24:2, 15).

And in the first book of Kings:--

Judah and Israel dwelt in security, every man under his vine and under his fig-tree, from Dan even to Beer-sheba (1 Kings 4:25).

By this expression are meant in the historic sense all things of the land of Canaan; but in the internal sense all things of the Lord‘s kingdom, and also all things of the church.

[8] The reason why as before said, ”Dan“ is the first boundary, and also the last, is that the affirmative of truth and good is the first of all things when faith and charity are beginning with man, and the last when man is in charity and thereby in faith.  It was from this also that the last lot fell to Dan when the land of Canaan was divided for inheritance (Josh. 19:40); for the lot was cast before Jehovah (Josh. 18:6); and hence it fell according to the representation of each tribe.

[9] And because the lot did not fall to Dan among the inheritances of the rest of the tribes, but beyond their borders (Judges 18:1), that tribe was omitted by John in (Revelation 7:5-8), where the twelve thousand that were sealed are mentioned; for they who are only in the affirmative of truth and also of good, and go no further, are not in the Lord’s kingdom, that is, among the ”sealed.“ Even the worst men are able to know truths and goods, and also to affirm them; but the quality of the affirmation is known from the life.

[10] ”Dan“ is also mentioned as a boundary in (Gen. 14:14); where Abraham is described as having pursued the enemy thus far, and where ”Dan“ has a similar signification.  The city called ”Dan“ was not indeed built by the posterity of Dan at that time, but afterwards (Josh. 19:47; Judges 18:29); yet even then it was called the first boundary with respect to entering into the land of Canaan, or the last with respect to going out; and the inmost of the land was Hebron, and afterwards Beer-sheba, where Abraham and Isaac dwelt.

AC 3924. Verses 7, 8.  And she conceived again, and Bilhah Rachel‘s handmaid bare a second son to Jacob.  And Rachel said, With the wrestlings of God have I wrestled with my sister, and I have prevailed: and she called his name Naphtali. ”And she conceived again, and Bilhah Rachel’s handmaid bare,“ signifies here as before reception and acknowledgment; ”a second son to Jacob,“ signifies a second general truth; ”and Rachel said, With the wrestlings of God have I wrestled with my sister, and I have prevailed,“ signifies in the supreme sense own power; in the internal sense, temptation in which there is victory; in the external sense, resistance by the natural man; ”and she called his name Naphtali,“ signifies its quality.

AC 3925. And she conceived again, and Bilhah Rachel‘s handmaid bare.  That this signifies reception and acknowledgment, is evident from the signification of ”conceiving,“ as being reception; and from the signification of ”bearing,“ as being acknowledgment (n. 3319); and also from the signification of ”handmaid,“ as being a subserving means (n. 3913, 3917); for the subject here is a second general means that is of service for the conjunction of the internal man with the external.

AC 3926. A second son to Jacob.  That this signifies a second general truth, is evident from the signification of a ”son,“ as being truth (n. 489, 491, 533, 1147).  That the signification here is a general truth, is evident from what has been said above concerning the twelve sons of Jacob, and the twelve tribes named from them, as being the general things of the church, and accordingly the general things of faith and love, or of truth and good, which are signified and represented by them; and that in the opposite sense are also meant general things not of faith and love, but all things of falsity and evil, will appear hereafter.

AC 3927.  And Rachel said, With the wrestlings of God have I wrestled with my sister, and I have prevailed.  That this signifies in the supreme sense own power; in the internal sense, temptation in which there is victory; and in the external sense, resistance by the natural man, is evident from the signification of the ”wrestlings of God“ and of ”wrestling,“ as being temptations for temptations are nothing else than wrestlings of the internal man with the external, or of the spiritual man with the natural; for each desires to rule, and when dominion is in question, combat arises, which is here called ”wrestling.“ That ”to prevail“ is to overcome, is evident without explication.

[2] That in the supreme sense these words signify own power, is because the Lord, when He was in the world and in the human there, sustained all temptations from His own power, and conquered from His own power; differently from every man, who never sustains any spiritual temptation and conquers in it from his own power; for it is the Lord who sustains and conquers within him.  The Lord sustained the most grievous temptations, beyond all others, (n. 1663, 1668, 1690, 1737, 1787, 1789, 1812, 1813, 1815, 1820, 2776, 2786, 2795, 2813, 2816, 3318): That the Lord combated and conquered from His own power, (n. 1616, 1692, 1813, 3381): And that the Lord alone combats in man, (n. 1692).

[3] That in the internal sense the ”wrestlings of God“ and ”prevailing“ denote the temptations in which man conquers, is evident from what has been said just above.  But that in the external sense there is signified resistance by the natural man is because all temptation is nothing else; for as before said in spiritual temptations there is dispute about dominion, as to which shall have the supremacy, the internal man or the external; or what is the same, the spiritual man or the natural, for these are opposed to each other (n. 3913).  For when man is in temptations, his internal or spiritual man is ruled by the Lord through angels; but his external or natural man through infernal spirits; and the combat between them is that which is perceived by the man as temptation.  When a man is such in faith and life that he can be regenerated, he will conquer in temptations; but when he is such that he cannot be regenerated, he yields in temptations.  That there is resistance by the natural man, is signified by its being said that she ”wrestled with her sister;“ for by ”Leah,“ who is here the ”sister,“ is signified the affection of the external man; but by ”Rachel,“ the affection of the internal man (n. 3793, 3819).

AC 3928. And she called his name Naphtali.  That this signifies its quality, namely, the quality of the temptation in which there is victory, and also the quality of the resistance by the natural man, is evident from the signification of ”name,“ and of ”calling a name,“ as being quality (n. 144, 145, 1754, 1896, 2009, 2724, 3421).  The quality itself is that which is signified by ”Naphtali,“ for he was named ”Naphtali“ from ”wrestling.“ Hence also by Naphtali is represented this second general truth of the church, for temptation is the means of the conjunction of the internal man with the external, because they are at variance with each other, but are reduced to agreement and correspondence by means of temptations.  The external man is indeed such that of itself it lusts for nothing else than corporeal and worldly things, these being the delights of its life.  But the internal man, when it is opened toward heaven and desires the things of heaven, such as it is with those who can he regenerated, then finds heavenly delight in these things, and while the man is in temptations there is a combat between these two kinds of delight.  This the man does not then know, because he does not know what heavenly delight is, and what infernal delight is; and still less that they are so entirely opposed to each other.  But the celestial angels cannot possibly be with man in his corporeal and worldly delight until this delight has been reduced to subservience, so that the corporeal and worldly delight is no longer sought as the end; but for the sake of the use of serving the heavenly delight (n. 3913).  When this has been effected, the angels can be with the man in both; but in this case his delight becomes bliss, and finally happiness in the other life.

[2] He who believes that before regeneration the delight of his natural man is not infernal, and that it is not possessed by diabolical spirits, is much mistaken, and does not know how the case is with man, namely, that before regeneration he is possessed as to his natural man by genii and infernal spirits, however much he may appear to himself to be like any other man; and even though he may be with others in what is holy, and may reason about the truths and goods of faith, and may indeed believe himself to be confirmed in them; yet if he does not perceive in himself anything of the affection of what is just and equitable in his employment, and of truth and good in company and in life, let him know that his delight is that of the infernals, for there is no other love in it than that of self and the world; and when this love makes his delight, there is in it no charity and no faith.  After this delight has become dominant, it is deadened and dissipated by no other means than the affirmation and acknowledgment of the holy of faith and of the good of life, which is the first means, signified by ”Dan,“ as shown above; and then by means of temptation, which is the second means, and is signified by Naphtali; for this means follows the other, for they who do not affirm and acknowledge the good and truth of faith and charity cannot come into any combat of temptation, because there is nothing within which offers resistance to the evil and falsity to which natural delight persuades.

[3] In other places in the Word where ”Naphtali“ is mentioned, there is signified man’s state after temptations as in the prophecy of Jacob, then Israel:--

Naphtali is a hind let loose, giving sayings of elegance (Gen. 49:21);

where a ”hind let loose“ denotes the affection of natural truth in the free state which exists after temptations; which state is also the quality that is in the temptations signified by ”Naphtali;“ for in temptations the struggle is concerning freedom. In like manner in the prophecy of Moses:--

To Naphtali he said, Naphtali is satisfied with favor, and full with the blessing of Jehovah, he shall possess the west and the south (Deut. 33:23);

for the representations of the sons of Jacob and of the tribes are in accordance with the order in which they are named (n. 3862). And in the prophecy of Deborah and Barak:--

Zebulun a people that hath devoted his soul to die, and Naphtali upon the high places of the field (Judges 5:18);

where also in the internal sense the combats of temptations are treated of; and the man is among those who fear nothing of evil because they are in truths and goods; which is to be ”upon the high places of the field.“

AC 3929. Verses 9-11. And Leah saw that she had stood still from bearing, and she took Zilpah her handmaid, and gave her to Jacob for a woman. And Zilpah Leah‘s handmaid bare Jacob a son. And Leah said, A troop cometh, and she called his name Gad.  ”And Leah saw that she had stood still from bearing,“ signifies that no other external truths had been acknowledged; ”and she took Zilpah her handmaid,“ signifies an affirmative conjoining means; ”and gave her to Jacob for a woman,“ signifies that this effected conjunction; ”and Zilpah Leah’s handmaid bare Jacob a son,“ signifies acknowledgment; ”and Leah said, A troop cometh,“ signifies in the supreme sense omnipotence and omniscience, in the internal sense the good of faith, and in the external sense works; ”and she called his name Gad,“ signifies its quality.

AC 3930. And Leah saw that she had stood still from bearing. That this signifies that no other external truths had been acknowledged, is evident from the representation of Leah, as being external truth (n. 3793, 3819); and from the signification of ”bearing,“ as being to acknowledge in faith and act (n. 3905, 3915, 3919).  Hence Leah‘s ”standing still from bearing“ signifies in the internal sense that no other external truths had been acknowledged.