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 wing 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, see 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 held 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 (Dan. 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 [whirling wheels], and everyone 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 (see 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 (see n. 3540, end). 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 are 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. 3901-1 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 (Obad. 4). In Habukkuk: 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; 3901-2 their horsemen come from far, they fly as an eagle that hasteth to devour (Hab. 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 (see 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." GENESIS 30 1. 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. 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; every one 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 party-colored 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 party-colored, speckled, and spotted. 40. And Jacob separated the lambs, and set the faces of the flock toward the party-colored 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.
THE CONTENTS. 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.
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.
THE INTERNAL SENSE. 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.
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 (concerning which below); and from the representation of Jacob, as being the good of natural truth (of which 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.
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 (see n. 3905); and from the signification of a "sister," who here is Leah, as being external truth. (That "Leah" is external truth, see above, 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."
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 (see 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).
And if not, I am dead. That this signifies that thus there would be 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."
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 (concerning which in what follows); and from the representation of Jacob, as being the good of the natural (concerning which above). 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.
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.
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.
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 handmaid 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.
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 insofar 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 insofar 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 supereminence 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 be put off and the latter put on, and thus the two be conjoined, except through means. These means are what are signified by the "handmaids," and in particular by the "four sons" born of the handmaids. [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.
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.
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 (see 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 (according to what has been said just above, 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.
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 (see n. 3908), and consequently to rise again, or live.
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.
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).
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 (see n. 3860, 3868, 3905, 3911); for in the spiritual sense conceptions and births are receptions of truth from good, and the consequent acknowledgments.
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.
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 (see n. 2586, 2769, 2807, 2822). For by Judah, to whom the narrative was brought down in the preceding chapter, there was represented the celestial man (see n. 3881); but by Joseph, to whom it is continued in this chapter, the spiritual man, who is treated of in the verses that follow (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.
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).
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 (see 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 received, 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 him 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 fullness 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 nonaffirmative; the "land that trembled," and their "devouring the fullness thereof," denotes the church and all the things of the church; for they who reason concerning truth from what is nonaffirmative (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 Beersheba liveth; even they shall fall, and shall rise up no more (Amos 8:13-14); "Thy God, O Dan, liveth, and the way of Beersheba liveth" denotes that they are in the denial of all things of faith and its doctrine. (That "way" denotes truth, see above, n. 627, 2333; and "Beersheba," 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 Beersheba 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 Beersheba, 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 Beersheba;" 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 Beersheba (2 Sam. 3:10). In the same: All Israel gathering was gathered together from Dan even to Beersheba (2 Sam. 17:11). And again: David said to Joab, Pass through all the tribes of Israel from Dan even to Beersheba (2 Sam. 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 Beersheba (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, etc.); 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 the Revelation (Rev. 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 Beersheba, where Abraham and Isaac dwelt.
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.
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.
A second son to Jacob. That this signifies a second general truth, is evident from the signification of a "son," as being truth (see 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.
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. (See what has been stated and shown on these subjects before, namely, That 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).
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 (see 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 be 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 (as shown above, 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 (Judg. 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."
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.
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 (see 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.
And she took Zilpah her handmaid. That this signifies an affirmative conjoining means, is evident from the signification of a "handmaid," as being an affirmative means that is of service for the conjunction of the external man with the internal (n. 3913, 3917).
And gave her to Jacob for a woman. That this signifies that this means effected conjunction, is evident from the signification of "giving for a woman," as being to conjoin (n. 3915, 3917).
And Zilpah Leah's handmaid bore Jacob a son. That this signifies the acknowledgment of external truth, is evident from the signification of "bearing," as being acknowledgment; from the signification of a "handmaid," as being an affirmative conjoining means; and from the signification of a "son," as being truth (n. 489, 491, 533, 1147).
And Leah said, A troop cometh. That this signifies in the supreme sense omnipotence and omniscience; in the internal sense, the good of faith; and in the external sense, works, is evident from the signification here of a "troop." That a "troop" in the supreme sense is omnipotence and omniscience, is because a "troop" here is a multitude; and when "multitude" is predicated of the Lord's Divine, it denotes an infinite multitude, which is no other than omnipotence and omniscience. But omnipotence is predicated from the quantity which is of magnitude; and omniscience from the quantity which is of multitude. Omnipotence also is predicated from infinite good, or what is the same, from the Divine love, and thus from the Divine will; but omniscience from infinite truth, or what is the same, from the Divine intelligence. That in the internal sense a "troop" is the good of faith is from correspondence; for to the Lord's Divine omnipotence corresponds the good which is of charity; and to His omniscience the truth which is of faith. [2] That a "troop" in the external sense signifies works, is because these correspond to the good of faith; for the good of faith produces works, because the good of faith is not possible without works, just as thinking good and willing good are not possible without doing good. The one is the internal, and the other the corresponding external. Furthermore, in regard to works, unless they correspond to the good of faith they are neither works of charity nor works of faith; for they do not come from their internal, but are dead works, in which there is neither good nor truth; but when they correspond, they are then works either of charity or of faith. Works of charity are those which flow from charity as from their soul; but works of faith are those which flow from faith. Works of charity exist with the regenerate man; and works of faith with him who has not yet been regenerated, but is being regenerated; the case being the same as it is with the affections of good and of truth; for the regenerate man does good from the affection of it, thus from willing good; but the man who is to be regenerated does good from the affection of truth, thus from knowing good. The nature of the difference has already been repeatedly shown. From this it is manifest what works are. [3] Moreover, in regard to works the good of faith is comparatively as are man's will and the derivative thought to his face, which is well known to be an image of his mind, that is, of his will and the derivative thought. If the will and thought are not presented in the face as in their image, what is seen there is not the will and thought, but hypocrisy or deceit; because the man presents a face different from that which he wills and thinks. The case is the same with every act of the body in respect to the interiors which are of the thought and will. Man's internal lives in his external by act or by acting. If the act or acting is not according to his internal, it is a proof either that it is not his internal that is producing the act, but an impulse recurring from custom and habit; or else that it is something feigned, as in hypocrisy and deceit. From this it is again manifest what works are; and from this it follows that he who makes profession of faith, and still more he who makes profession of the good of faith, and denies works, and still more if he rejects them, is devoid of faith, and yet more of charity. [4] Such being the nature of the works of charity and faith, and as man is never in charity and faith unless he is in works, for this reason "works" are so frequently mentioned in the Word; as may appear from the following passages: Thine eyes are open upon all the ways of the sons of man, to give everyone according to his ways, and according to the fruit of his works (Jer. 32:19). Be ye converted everyone from his evil way, and make your works good (Jer. 35:15). I will render to them according to their work, and according to the work of their hands (Jer. 25:14). In Hosea: I will visit upon him his ways, and render to him his works (Hos. 4:9). In Micah: The land shall be a desolation because of them that dwell therein, for the fruit of their works (Micah 7:13). In Zechariah: Thus said Jehovah Zebaoth: Be ye converted from your evil ways, and from your evil works. As Jehovah Zebaoth thought to do unto us according to our ways, and according to our works, so hath He done to us (Zech. 1:4, 6). In John: Blessed are the dead who die in the Lord from henceforth; yea, saith the spirit, that they may rest from their labors; and their works follow with them (Rev. 14:13). [5] In the same: I saw the dead small and great stand before God, and the books were opened; and another book was opened which is the book of life; and the dead were judged out of the things that were written in the books, according to their works. And the sea gave up the dead that were in it; and death and hell gave up the dead that were in them; and they were judged everyone according to their works (Rev. 20:12-13). Behold I come quickly, and My reward is with Me, to give to every man according to his works (Rev. 22:12). In John the Evangelist: This is the judgment, that the light is come into the world, and men loved the darkness rather than the light, because their works were evil. For everyone that doeth evil hateth the light, and cometh not to the light, lest his works should be reproved; but he that doeth the truth cometh to the light, that his works may be made manifest, because they have been wrought in God (John 3:19-21). The world cannot hate you, but Me it hateth, because I testify of it that its works are evil (John 7:7). Jesus said to the Jews, If ye were Abraham's sons ye would do the works of Abraham. Ye do the works of your father (John 8:39, 41). If ye know these things, blessed are ye if ye do them (John 13:17). [6] In Matthew: Let your light so shine before men that they may see your good works. Whosoever shall do and teach them, he shall be called great in the kingdom of the heavens (Matt. 5:16, 19). Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of the heavens; but he that doeth the will of My Father who is in the heavens. Many will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name have cast out demons, and in Thy name done many mighty works? And then will I profess unto them, I never knew you, depart from Me ye that work iniquity (Matt. 7:21-23). In Luke: The master of the house shall answer and say to them, I know you not whence ye are; then shall ye begin to say, We did eat and drink in thy presence, and thou didst teach in our streets; but he shall say, I tell you I know you not whence ye are, depart from me all ye workers of iniquity (Luke 13:25-27). In Matthew: Everyone that heareth My words, and doeth them, I will liken him to a wise man; but everyone that heareth My words, and doeth them not, shall be likened unto a foolish man (Matt. 7:24, 26). The Son of man shall come in the glory of His Father with His angels, and then shall He render to every man according to his works (Matt. 16:27). [7] From these passages it is evident that works are what save man, and what condemn man; that is to say, that good works save, and evil works condemn; for in his works is man's will. He who wills good, does good; but he who does not do good, however he may say that he wills good, still does not will it when he does not do it. This is as if he should say, I will it, but I do not will it. And because the will itself is in works, and charity is of the will, and faith is of charity, it is manifest what of the will, or what of charity and faith, there is in a man, when he does not do good works; and especially when he does the contrary, or evil works. [8] Moreover be it known that the Lord's kingdom commences in a man from the life which is of works, for he is then in the beginning of regeneration; but when the Lord's kingdom is in a man, it terminates in works, and then the man is regenerate. For his internal man is then within his external man in correspondence therewith; and his works are of his external man, while charity and the derivative faith are of his internal man; and therefore in this case his works are charity. As the life of the internal man thus comes forth in the works of the external man, therefore the Lord in speaking of the Last Judgment (Matt. 25:32-46), recounts nothing but works, and says that those who have done good works shall enter into life eternal, and those who have done evil works into damnation. From what has been said it is also evident what is signified by that which we read of John-that he lay at the breast and on the bosom of Jesus, and that Jesus loved him more than the rest (John 13:23, 25; 21:20); for by John were represented good works-(see the preface to the eighteenth and to the twenty-second chapters of Genesis). What the works of faith are, which from the resemblance may also be called its fruits; and what the works of charity, will of the Lord's Divine mercy be stated more fully elsewhere.
And she called his name Gad. That this signifies its quality, is evident from the signification of a "name" and of "calling a name," as being quality (concerning which above). The quality itself is signified by "Gad;" namely, the quality of the good of faith and of works. By "quality" is signified everything whatever that is within; here, within the good of faith and within works; and these are things innumerable, for the quality varies in each individual, and is also the contrary in those who are not in the good of faith, and thus not in good works; which quality is also signified by "Gad," when he is named in the opposite sense. When the good of faith of the internal man, and the good works of the external man, correspond, they, as shown above, are a third general means, which is to be acknowledged in faith and in act before a man can enter into the Lord's kingdom; that is, before he can by regeneration be made a church.
Verses 12, 13. And Zilpah Leah's handmaid bare a second son to Jacob. And Leah said, In my blessedness; for the daughters will call me blessed; and she called his name Asher. "And Zilpah Leah's handmaid bare a second son to Jacob," signifies the acknowledgment of the second general truth; "and Leah said, In my blessedness; for the daughters will call me blessed," signifies in the supreme sense eternity, in the internal sense the happiness of eternal life, and in the external sense the delight of the affections; "and she called his name Asher," signifies its quality.
And Zilpah Leah's handmaid bare a second son to Jacob. That this signifies the acknowledgment of the second general truth, is evident from the signification of "bearing," as being acknowledgment (see n. 3911, 3915, 3919); from the signification of a "handmaid" as being an affirmative means that is of service for the conjunction of the external man with the internal (n. 3913, 3917); from the signification of a "son," as being truth, here a general truth (see n. 3926) and from the representation of Jacob, and of Leah, and also of Zilpah (concerning which above). This shows what is the internal sense of these words, namely, the acknowledgment of the second general truth that is of service as a means for conjoining the external man with the internal.
And Leah said, In my blessedness; for the daughters will call me blessed. That this signifies in the supreme sense eternity; in the internal sense, the happiness of eternal life; and in the external sense, the delight of the affections, is evident from the signification of "blessedness," and from the signification of "the daughters will call me blessed." That "blessedness" in the supreme sense is eternity, cannot be seen except from the correspondence with the things in man; for things that are Divine, or that are infinite, are not apprehended except from finite things of which man can form some idea. Without an idea derived from finite things, and especially an idea from the things of space and time, man can comprehend nothing of Divine things, and still less of the Infinite. Without an idea of space and time man cannot have any thought at all (n. 3404); for in respect to his body he is in time, and thus in respect to his thoughts which are from the external senses; whereas the angels, not being in time and space, have ideas of state, and therefore spaces and times in the Word signify states (see n. 1274, 1382, 2625, 2788, 2837, 3254, 3356, 3827). [2] There are two states, namely, a state that corresponds to space and a state that corresponds to time. The state that corresponds to space is state as to being; and the state that corresponds to time is state as to coming forth 3938-1 (n. 2625). For there are two things that make man, namely, being and coming forth. Man's being is nothing else than a recipient of the eternal which proceeds from the Lord; for men, spirits, and angels are nothing but recipients, or forms recipient, of life from the Lord. The reception of life is that of which coming forth is predicated. Man believes that he is, and this of himself; when yet it is not true that he is of himself; but that as before said, he comes forth. Being is solely in the Lord, and is called "Jehovah." From being, which is Jehovah, are all things which appear to be [sicut sint]. But the Lord's being, or Jehovah, can never be communicated to anyone; but solely to the Lord's Human. This was made the Divine being, that is, Jehovah. (That the Lord is Jehovah as to both the Essences may be seen above, n. 1736, 2004, 2005, 2018, 2025, 2156, 2329, 2921, 3023, 3035.) [3] Coming forth also is predicated of the Lord; but only when He was in the world, where He put on the Divine. But since He has become the Divine being, coming forth can no longer be predicated of Him, except as a something that proceeds from Him. That which proceeds from Him is that which appears as the coming forth in Him; yet it is not in Him, but is from Him, and causes men, spirits, and angels to come forth; that is, to live. In man, spirit, and angel, coming forth is living; and his living is eternal happiness. The happiness of eternal life is that to which in the supreme sense eternity, which is from the Lord's Divine being, corresponds. That the happiness of eternal life is that which is signified by "blessedness" in the internal sense, and by the delight of the affections in the external sense, is manifest without explication. [4] But that which is here signified is the delight of the affections of truth and good that corresponds to the happiness of eternal life. All affections have their delights; but such as are the affections, such are the delights. The affections of evil and falsity also have their delights; and before a man begins to be regenerated, and to receive from the Lord the affections of truth and good, these delights appear to be the only ones; so much so that men believe that no other delights exist; and consequently that if they were deprived of these, they would utterly perish. But they who receive from the Lord the delights of the affections of truth and good, gradually see and perceive the nature of the delights of their former life, which they had believed to be the only delights-that they are relatively vile, and indeed filthy. And the further a man advances into the delight of the affections of truth and good, the more does he begin to regard the delights of evil and falsity as vile; and at last to hold them in aversion. [5] I have sometimes spoken with those in the other life who had been in the delights of evil and falsity; and I have been permitted to tell them that they have no life until they are deprived of their delights. But they said (as say such persons in the world) that if they should be deprived of them, nothing of life would be left them. But I was permitted to reply that life then first begins, together with such happiness as there is in heaven, which in comparison with that of their former delights is unutterable. But this they could not apprehend, because what is unknown is believed to be nothing. It is the same with all in the world who are in the love of self and of the world, and therefore in no charity. They know the delight of these loves, but not the delight of charity. Thus they are altogether ignorant of what charity is, and still more that there is any delight in charity; when yet the delight of charity is that which fills the universal heaven, and constitutes the blessedness and happiness there; and if you will to believe it, it constitutes the intelligence and wisdom also, together with their delights; for into the delights of charity the Lord inflows with the light of truth and the flame of good, and with the derivative intelligence and wisdom. But falsities and evils reject, suffocate, and pervert these delights, and hence come folly and insanity. From all this it is evident what is the nature and quality of the delight of the affections, and that it corresponds to the happiness of eternal life. [6] The man of this age believes that if at the hour of death he merely has the confidence of faith, he can get into heaven no matter in what affection he may have lived during the whole course of his life. I have sometimes spoken with those who have so lived, and have so believed. When they come into the other life, they at first have no other idea than that they may enter into heaven, without any regard to their past life, in which they had put on the delight of the affection of evil and falsity from the loves of self and of the world, which had been their ends. I have been permitted to tell them that everyone can be admitted into heaven, because heaven is denied by the Lord to no one; but whether they can live there they can know when admitted. Some who firmly believed that they could, have also been admitted. But as the life there is that of love to the Lord and of love toward the neighbor, which constitutes all the sphere and happiness of the life there, on coming into it they began to be distressed, not being able to breathe in such a sphere, and they then began to perceive the filthiness of their affections, thus to feel infernal torment. In consequence of this they cast themselves headlong down, saying that they desired to be far away, and marveling that that was heaven which to them was hell. This shows what is the nature of the one delight, and what is that of the other; and that they who are in the delight of the affections of evil and falsity can by no means be among those who are in the delight of the affection of good and truth; and that these delights are opposite to each other, as are heaven and hell (see n. 537-539, 541, 547, 1397, 1398, 2130, 2401). [7] Furthermore, as regards the happiness of eternal life: during his life in the world the man who is in the affection of good and truth cannot perceive it, but a certain delight in its stead. The reason of this is that while in the body he is in worldly cares and consequent anxieties that prevent the happiness of eternal life (which is deep within him) from then being manifested in any other way. For when this happiness inflows from within into the cares and anxieties that are with the man outwardly, it sinks down among the cares and anxieties there, and becomes a kind of obscure delight; but still it is a delight within which there is blessedness, and within this happiness. Such is the happiness of being content in God. But when a man is divested of his body, and at the same time of these worldly cares and anxieties, the happiness which had lain hidden in obscurity within his interior man comes forth and reveals itself. [8] As affection is so often spoken of, let us state what is meant by affection. Affection is nothing else than love, but is what is continuous of it. For from love a man is affected either with evil and falsity, or with good and truth. As this love is present and is within all things in general and particular that belong to him, it is not perceived as love, but is varied according to its matter in hand, and according to the man's states and their changes; and this continually in everything that he wills, thinks, and does. It is this continuous of love that is called affection; and it is this continuous that reigns in a man's life and makes all his delight, and consequently his very life; for man's life is nothing else than the delight of his affection; and thus is nothing else than the affection of his love. Love is man's willing, and derivatively is his thinking, and thereby his acting.
And she called his name Asher. That this signifies its quality, is evident from the signification of "calling a name," as being quality-as above. The quality itself is that which Asher represents. "Asher" in the original language means "blessedness;" but the name involves all that is signified by the words of his mother Leah-"in my blessedness; for the daughters will call me blessed," namely, the delight of the affections which corresponds to the happiness of eternal life. This is the fourth general principle that conjoins the external man with the internal; for when a man perceives this corresponding delight within himself, his external man is then beginning to be conjoined with his internal man. It is the delights of the affections of truth and good that conjoin them; for without the delights of the affections nothing is conjoined, because the man's life is in them. (That all conjunction is through the affections, see n. 3024, 3066, 3336, 3849, 3909.) By the "daughters who call her blessed" are signified churches. (That in the internal sense of the Word "daughters" signify churches see n. 2362.) This was said by Leah because by the births from the handmaids are signified the general truths which are the means that are of service for conjunction, to the intent that the church may come forth in the man. For when a man perceives this delight or affection, he is beginning to become a church; and this being the case this is said of the fourth or last son of the handmaids. [2] "Asher" is often named in the Word, but by him, as well as by the other sons, is signified the quality then treated of, that is, the quality of those in that state which is the subject there treated of; and the quality is also according to the order in which the sons are named, being of one kind when the order begins with "Reuben" or faith, of another when it begins with "Judah" or celestial love, and of another when with "Joseph" or spiritual love; for the essence and quality of that which is first is derived and passes on into the things which follow. This is the ground of their varying significations in the places where they are named. Here, where their birth is treated of, the general principles of the church are signified by them; and consequently all things of faith and love that make the church; and this for the reason that in what goes before, the regeneration of man is treated of, or man's states before he becomes a church; and in the supreme sense the Lord - how He made His Human Divine; and thus the ascent of the ladder which was seen by Jacob in Bethel, even to Jehovah.
Verses 14-16. 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. 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. 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. "And Reuben went in the days of wheat-harvest," signifies faith as regards its state of love and charity; "and found dudaim in the field," signifies the things that belong to conjugial love in the truth and good of charity and love; "and brought them unto Leah his mother," signifies application to the affection of external truth; "and Rachel said to Leah," signifies the perception of the affection of interior truth, and a longing for it; "give me I pray of thy son's dudaim," signifies of the things that belong to conjugial love, with which it might be mutually and alternately conjoined; "and she said unto her, Is it a small matter that thou hast taken away my man?" signifies that there is conjugial desire; "and wouldest thou take also my son's dudaim?" signifies that thus there would be withdrawn the conjugial relation of natural good with external truth; "and Rachel said," signifies consent; "therefore he shall be with thee tonight for thy son's dudaim," signifies that there should be conjunction; "and Jacob came from the field in the evening," signifies the good of truth in a state of good, but in obscurity such as belongs to the natural; "and Leah went out to meet him," signifies a longing on the part of the affection of external truth; "and said, Thou must come to me," signifies that it should be conjoined therewith; "for hiring I have hired thee with my son's dudaim," signifies that it was promised from forethought; "and he lay with her that night," signifies conjunction.
And Reuben went in the days of wheat-harvest. That this signifies faith as regards its state of love and charity, is evident from the representation of Reuben, as being the faith which is the first thing of regeneration (see n. 3861, 3866); from the signification of "days," as being states (n. 23, 487, 488, 493, 893, 2788, 3462, 3785); and from the signification of "wheat," as being love and charity-to be explained in what follows; hence "wheat-harvest" is an advancing state of love and charity. The means of the conjunction of the external man with the internal have been described under the representation of the four sons of Jacob by the handmaids; and the subject now treated of is the conjunction of good and truth by means of the rest of the sons; and therefore the "dudaim" are first spoken of, by which this conjunction or conjugial relation is signified. The reason why a "wheat-harvest" signifies an advancing state of love and charity, is that a "field" signifies the church, and thus the things of the church; and the "seeds" sown in the field signify the things of good and truth; and the plants born from them, such as wheat, barley, and other grains, signify the things of love and charity, and also of faith. The states of the church in regard to these things are therefore compared to "seed time" and "harvest," and are so called, as in Genesis 8:22 (n. 932). [2] That "wheat" denotes the things of love and charity, may also be seen from the following passages. In Moses: Jehovah maketh him to ride on the high places of the earth, and feedeth him with the increase of the fields, and maketh him to suck honey out of the rock, and oil out of the flinty rock; butter of the herd and milk of the flock, with the fat of lambs and of rams, the sons of Bashan, and of he-goats, with the fat of the kidneys of wheat, and thou didst drink the pure blood of the grape (Deut 32:13-14); here in the internal sense the subject treated of is the Ancient Church and its state when it was set up; and all the things of love and charity and all the things of faith that were in it, are described by significatives. The "fat of the kidneys of wheat" is the celestial of love and charity; and as "fat" or "fatness" signifies the celestial (n. 353), and "wheat," love, they are frequently joined together in the Word-as also in David: O that My people were obedient to Me, that Israel would walk in My ways. He should feed them with the fat of wheat, and with honey out of the rock would I satisfy thee (Ps. 81:13, 16). And again in the same: Jehovah, He maketh thy border peace, and filleth thee with the fat of wheat (Ps. 147:14). [3] That "wheat" is love and charity, may be seen in Jeremiah: Many shepherds have destroyed My vineyard, they have trodden down the portion of My field, they have made the portion of My field a wilderness of solitude. Wasters are come upon all the hills in the wilderness; for the sword of Jehovah devoureth from one end of the land even to the other end of the land; no flesh hath peace. They have sown wheat, and have reaped thorns (Jer. 12:10, 12-13); "vineyard" and "field" denote the church; the "wilderness of solitude," its vastation; the "sword that devoureth," the vastation of truth; "no peace," no good that affects; "sowing wheat," the goods of love and charity; "reaping thorns," the evils and falsities of the love of self and of the world. (That a "vineyard" is the spiritual church, may be seen above, n. 1069; and that a "field" is the church as to good, n. 2971; that a "wilderness" is vastation, n. 1927, 2708; that a "devouring sword" is the vastation of truth, n. 2799; and that "peace" is good that affects, n. 3780.) [4] In Joel: The field is wasted, the ground mourneth, for the corn is wasted, the new wine is dried up, the oil languisheth, the husbandmen were ashamed, the vine-dressers have howled, for the wheat and for the barley; for the harvest of the field is perished. Gird yourselves and lament, ye priests; howl, ye ministers of the altar (Joel 1:10, 11, 13). Everyone sees that the state of the vastated church is that which is here described; thus that "field" and "ground" are the church; the "corn" 3941-1 its good, and the "new wine" its truth (n. 3580); and that the "wheat" is celestial love, and the "barley" spiritual love; and as the state of the church is treated of, it is said, "gird yourselves and lament, ye priests; howl, ye ministers of the altar." [5] In Ezekiel, the Spirit of Jehovah said to the prophet: Take unto thee wheat, and barley, and beans, and lentils, and millet, and spelt, and put them into one vessel, and make thee bread thereof. With the ordure of man's dung shalt thou make a cake before their eyes. Thus shall the sons of Israel eat their bread unclean (Ezek. 4:9, 12-13); where the profanation of good and truth is treated of; the "wheat, barley, beans, lentils, millet, and spelt" denote the kinds of good and its derivative truth; the "bread" or "cake" "made thereof with the ordure of human dung," denotes the profanation of all of them. [6] In John: I saw and behold a black horse; and he that sat thereon had a balance in his hand. And I heard a voice from the midst of the four living creatures, saying, A measure of wheat for a penny, and three measures of barley for a penny; and hurt thou not the oil and the wine (Rev. 6:5-6); where the vastation of good and truth is treated of; a "measure of wheat for a penny" denoting the scarcity of love; and "three measures of barley for a penny," the scarcity of charity. [7] In Ezekiel: Judah and the land of Israel were thy merchants; with wheat of Minnith, and pannag, and honey, and oil, and balsam, they made thy tradings (Ezek. 27:17); where the subject is Tyre, by which are signified the knowledges of good and truth; the goods of love and charity and their happinesses are the "wheat of Minnith, and pannag, and honey, and oil, and balsam;" "Judah" is the celestial church, and the "land of Israel," the spiritual church, from which those things are; "tradings" are acquisitions. [8] In Moses: A land of wheat and barley, a land of vine and fig-tree and pomegranate, a land of olive, of oil, and of honey (Deut. 8:8); describing the land of Canaan, which in the internal sense is the Lord's kingdom (n. 1413, 1437, 1585, 1607, 3038, 3705). The goods of love and charity are signified by the "wheat and barley;" and the goods of faith by the "vine and the fig-tree." [9] In Matthew: Whose fan is in His hand, and He will thoroughly purge His threshing floor and He will gather His wheat into the barn, but the chaff He will burn with unquenchable fire (Matt. 3:12). John the Baptist thus speaks of the Lord; the "wheat" denotes the good of love and charity; the "chaff," that in which there is nothing of good. In the same: Let both grow together until the harvest, and in the time of the harvest I will say to the reapers, Gather first the tares, and bind them in bundles to burn them, but gather the wheat into My barn (Matt. 13:30); the "tares" denote evils and falsities and the "wheat," goods. They are comparisons, but the comparisons in the Word are all made by means of significatives.
And found dudaim in the field. That this signifies the things of conjugial love in the truth and good of charity and love, is evident from the signification of "dudaim" as being the things that belong to conjugial love (concerning which in what follows); and from the signification of the "field," as being the church, and consequently the truth of faith and good of charity, because these make the church (n. 368, 2971, 3196, 3310, 3500, 3508, 3766). What the "dudaim" were, the translators do not know. They suppose them to have been fruits or flowers, to which they give names according to their several opinions. But of what kind they were it does not concern us to know, but merely the fact that among the ancients who were of the church, all fruits and flowers were significative; for they knew that universal nature is a theater representative of the Lord's kingdom (n. 3483); and that all the things in its three kingdoms are representative; and that each thing represents some specific thing in the spiritual world, and therefore also each fruit and flower. That by the "dudaim" there is signified the conjugial of good and truth, may be seen from the series of things here in the internal sense; as well as from the derivation of that word in the original language; for it is derived from the word dudaim, which means loves and conjunction by means of them. That "dudaim" comes from this, and that it signifies that which is conjugial is evident from the following words: In the morning we will arise to the vineyards; we will see whether the vine hath blossomed and hath put forth the grape, whether the pomegranates have put forth flowers; there I will give thee my loves [dudim]; the dudaim have given forth a scent (Song of Solomon 7:12-13). All this shows what is signified by the "dudaim." [2] As regards the book in which this passage is found, and which is called "The Song of Solomon," it is not among those called "Moses and the Prophets," because it has not the internal sense; but it was written in the ancient style, and is full of significatives collected from the books of the Ancient Church, and of many things which in the Ancient Church signified celestial and spiritual love, and especially conjugial love. That this is the nature of that book is also evident from the fact that in its literal sense are many things not decorous, which is not the case with the books called "Moses and the Prophets;" but as within it there have been collected together such things as are significative of celestial and of conjugial love, it appears as if it possessed a certain mystic meaning. [3] From this signification of the "dudaim" we can now see that by "Reuben found them in the field" there is signified the conjugial that is in the truth and good of love and charity; that is to say, that which can be conjoined. For in the spiritual sense the conjugial principle is nothing else than that truth which can be conjoined with good, and that good which can be conjoined with truth. From this also comes all conjugial love (n. 2728, 2729, 3132); and therefore genuine conjugial love is not possible except with those who are in good and truth, and thus are together in the heavenly marriage.
And brought them unto Leah his mother. That this signifies application to the affection of external truth, is evident from the signification of "bringing," as here being application; and from the representation of Leah, as being the affection of external truth (see n. 3793, 3819).
And Rachel said to Leah. That this signifies the perception of the affection of interior truth, and a longing for it, is evident from the signification of "saying," as being to perceive (see n. 1898, 1919, 2080, 2619, 2862, 3395, 3509); and from the representation of Rachel, as being the affection of interior truth (n. 3758, 3782, 3793, 3819). That the signification is the affection of and the longing for this truth, is also evident from what presently follows; for Rachel says, "Give me I pray of thy son's dudaim."
Give me I pray of thy son's dudaim. That this signifies the affection of and longing for the things of conjugial love, with which it might be mutually and alternately conjoined, is evident from the signification of the "dudaim," as being the things of conjugial love (n. 3942). That the signification is affection and longing, is also evident (n. 3944). (That conjugial love is conjunction mutually and alternately, may be seen above, n. 2731.)
And she said unto her, Is it a small matter that thou hast taken away my man? That this signifies that there is a conjugial longing, is evident from the signification of "taking a man" who is also another's (as here Jacob, who was also Leah's), as involving mutual love between them. Hence it is that by these words, "Is it a small matter that thou hast taken away my man?" there is signified conjugial longing.
And wouldest thou take also my son's dudaim? That this signifies that thus would be withdrawn the conjugial of natural good with external truth, is evident from the signification of "taking," as being here to withdraw; from the signification of the "dudaim," as being what is conjugial (see n. 3942); and from the signification of a "son," as being truth, (see n. 489, 491, 533, 1147); here, external truth, because it is Leah who says it; and that "Leah" is external truth has been shown above.
And Rachel said, Therefore he shall lie with thee tonight for thy son's dudaim. That this signifies consent that it should be conjoined is evident without explication.
And Jacob came from the field in the evening. That this signifies the good of truth in a state of good, but in obscurity such as belongs to the natural, is evident from the representation of Jacob, as being the good of truth of the natural (see n. 3669, 3677, 3775, 3829); from the signification of a "field," as being the church as to good (n. 2971), and thus good; and from the signification of the "evening," as being obscurity (n. 3056, 3833).
And Leah went out to meet him, and said, Thou must come to me. That this signifies a longing on the part of the affection of external truth, to be conjoined therewith, is evident from the representation of Leah, as being the affection of external truth, as shown above. That the signification is a longing to be conjoined, is evident without explication.
3901-1 The Latin here has aquilis, eagles. Elsewhere sometimes pardis, leopards, as in the Apocalypse Explained, n. 281, 355; but aquilis in n. 780 of that work. In the Hebrew the two words are nearly alike in form. Schmidius reads pardis. [Reviser.]
3901-2 The Latin here has aquilis, eagles.
3938-1 Esse, here rendered being, and existere, here rendered coming forth, are terms difficult to translate with precision, for in English "being" is often used in the sense of living existence as distinguished from a thing without life; as, "a human being," "human beings," "the Divine Being;" and as for the expression "to exist," this has come to mean precisely the same as "to be." [REVISER.]
3941-1 "Corn (frumentum)" In the Bible the word "corn" always means "the various farinaceous grains ... as wheat, rye, barley, maize, oats." (Webster.)