And now all that God hath said unto thee, do. That this signifies the Lord's providence, is evident from the signification of "doing all that God hath said," as being to obey; but when predicated of the Lord, it signifies to provide; for He does not act from another, but from Himself; neither does God say to Himself that He should "do;" but He says, that is, acts, from Himself.
Verses 17, 18. And Jacob arose, and lifted his sons and his women upon the camels. And he carried away all his acquisition, and all his substance which he had gathered, the acquisition of his purchase, which he had gathered in Paddan-aram, to go to Isaac his father in the land of Canaan. "And Jacob arose," signifies the elevation of the good meant by "Jacob;" "and lifted his sons and his women upon the camels," signifies the elevation of truths and of the affections of them, and their orderly arrangement in generals; "and he carried away all his acquisition and all his substance which he had gathered," signifies the separation of the truth and good derived from what was Laban's; "the acquisition of his purchase," signifies the things acquired by these from other sources; "which he had gathered in Paddan-aram," signifies the knowledges of truth and good in the natural; "to go to Isaac his father in the land of Canaan," signifies in order to be conjoined with the Divine good of the rational, to the intent that His human might be made Divine.
And Jacob arose. That this signifies the elevation of the good meant by "Jacob," is evident from the signification of "arising," as involving elevation (see n. 2401, 2785, 2912, 2927); and from the representation of Jacob, as being the good of the natural (often spoken of before), here, the good which is drawing nearer to the Divine, because it was to be separated from the mediate good, or "Laban" (n. 4073). By the elevation which is signified by "arising," is meant a drawing nearer to the Divine. As regards man, he is said to be "elevated" when he draws nearer to heavenly things, and this because heaven is believed to be elevated, or on high; but this is so expressed from the appearance, for heaven and consequently the things of heaven (that is, heavenly and spiritual things) are not on high, but are within (see n. 450, 1735, 2148). And therefore man is in heaven as to his interiors when he is in spiritual love and faith.
And lifted his sons and his women upon the camels. That this signifies the elevation of truths and of the affections of them, and their orderly arrangement in generals, is evident from the signification of "sons," as being truths (see n. 489, 491, 533, 1147, 2623); from the signification of "women," here Rachel and Leah and also the handmaids, as being the affections of truth, of knowledges, and of memory-knowledges, as shown before; and from the signification of "camels," as being general memory-knowledges in the natural (see n. 3048, 3071, 3143, 3145). [2] He who does not know how the case is with representations and correspondences, cannot believe that these words, "he lifted his sons and his women upon the camels," have such a signification; for they appear to him too remote from such matters to involve and contain within themselves any such spiritual meaning, for he thinks about sons, women, and camels. But the angels, who see and perceive all such things spiritually, do not think about sons, but when "sons" are mentioned they think of truths; nor do they think about women, but when "women" are mentioned they think of the affections of truth, of knowledges, and of memory-knowledges; nor do they think about camels, but instead they think of general things in the natural. For such is the correspondence of all these things; and such is angelic thought; and wonderful to say such is the thought of the internal spiritual man while living in the body, although the external man is entirely unaware of it. For the same reason, when a man who has been regenerated dies, he comes into the like thought, and can think and speak with angels, and this without instruction; which would be quite impossible unless he had had such interior thought. That the thought is of this character comes from the correspondence of natural and spiritual things; and from this it is evident that although the literal sense of the Word is natural, it nevertheless contains within itself and every particular of it spiritual things; that is, such as are of the interior or spiritual thought and the derivative speech; or in other words, such as exist in the thought and speech of the angels. [3] As regards the elevation of truths and of the affections of them, and their orderly arrangement in generals, the case is this: The truths and the affections are elevated when the things of eternal life and of the Lord's kingdom are set before those which belong to life in the body and to the kingdom of the world. When a man acknowledges the former as the principal and primary, and the latter as the instrumental and secondary, then with him truths and the affections of them are elevated; for in the same proportion the man is carried away into the light of heaven, within which there are intelligence and wisdom; and in the same proportion the things which are of the light of the world become to him images and as it were mirrors in which he sees the things of the light of heaven. The contrary happens when the man sets the things of the life of the body and of the kingdom of the world before those of eternal life and the Lord's kingdom; as when he believes that the latter have no existence because he does not see, them, and because no one has come from there and made them known; and also when he believes that if they do exist, nothing worse will happen to him than to others; and when he confirms himself in these ideas, and lives the life of the world, and utterly despises charity and faith. With such a man, truths and the affections of them are not elevated, but are either suffocated, or rejected, or perverted; for he is in natural light, into which nothing of heavenly light inflows. From all this it is evident what is meant by the elevation of truths and of the affections of them. [4] As regards their orderly arrangement in generals, this is a necessary consequence; for insofar as a man sets heavenly things before worldly ones, so far are the things in his natural arranged in order according to the state of heaven, so that as before said they appear therein as images and mirrors of heavenly things, for they are corresponding representatives. It is the ends that effect the arrangement into order, that is, the Lord through the ends in the man. For there are three things that follow in order, namely, ends, causes, and effects. Ends produce causes, and through causes, effects. Such therefore as are the ends, such come forth the consequent causes, and such the consequent effects. Ends are the inmost things with man; causes are middle or mediates, and are called mediate ends; and effects are ultimates, and are called last or ultimate ends. Effects are also what are called generals. From all this it is evident in what consists orderly arrangement in generals, namely, that when the things of eternal life and of the Lord's kingdom are regarded as the end, all the middle ends or causes, and all the ultimate ends or effects, are arranged in order in accordance with the end itself; and this in the natural, because the effects are there; or what is the same, the generals are there. [5] Every man of adult age who possesses any judgment, and will give the matter any consideration, is able to know that he is in two kingdoms, namely, in a spiritual kingdom and in a natural kingdom; and also that the spiritual kingdom is interior, and the natural kingdom exterior; and consequently that he can set one before the other, that is, he can regard one as the end in preference to the other; and thus that the one which he regards as his end, or prefers, rules with him. If therefore he regards the spiritual kingdom as his end, and prefers it (that is, the things that belong to this kingdom), he then acknowledges as the principal and primary, love to the Lord and charity toward the neighbor, and consequently all things that confirm this love and charity, and are said to be of faith; for these belong to that kingdom; and in this case all things in his natural are arranged and set in order in accordance therewith, in order that they may be subservient and obedient. But when a man has as his end and sets first the natural kingdom (that is, the things it contains), he then extinguishes all that is of love to the Lord and of charity toward the neighbor, and all that is of faith, insomuch that he makes them of no account whatever; but makes the love of the world and of self, and all that belongs thereto, to be everything. When this is the case, all things in his natural are arranged in order in accordance with these ends, thus in utter contrariety to the things of heaven; and in this way he makes hell in himself. To regard as an end is to love, for every end is of the love, because whatever is loved is regarded as the end.
And he carried away all his acquisition, and all his substance which he had gathered. That this signifies the separation of the truth and good derived from what was Laban's, is evident from the signification of "carrying away," as being to separate; from the signification of "acquisition," as being truth; and from the signification of "substance," as being good. "Which he had gathered," has regard to Laban and his flock, by means of which they had been procured. The reason why "acquisition" denotes truth, and "substance" good, is that in the original language "acquisition" is a word which also signifies cattle in general, and by "cattle" specifically are signified truths, when by "flocks" are signified goods; and by "substance" is signified the resources from which all these are procured. For when two things of nearly similar signification are mentioned in the Word, the one is predicated of truth, and the other of good, on account of the heavenly marriage of truth and good in every particular of the Word (see n. 683, 793, 801, 2173, 2516, 2712).
The acquisition of his purchase. That this signifies the things procured by these from other sources, is evident from the signification of "acquisition," as being truths (concerning which above); and from the signification of "purchase," as being things procured from another source; for the acquisitions that were bought were from another source, but yet were from those that had been procured by means of the flock of Laban.
Which he had gathered in Paddan-aram. That this signifies the knowledges of good and truth in the natural, is evident from the signification of "Paddan-aram," as being the knowledges of good and truth (see n. 3664, 3680).
To go to Isaac his father in the land of Canaan. That this signifies in order to be conjoined with the Divine good of the rational, to the intent that His human might be made Divine, is evident from the representation of Isaac, as being the Divine rational (see n. 1893, 2066, 2083, 2630); and specifically the Divine good of the rational (n. 3012, 3194, 3210); and from the signification of the "land of Canaan," as being the Lord's celestial kingdom (see n. 1607, 3481), and in the supreme sense, that is, when predicated of the Lord, His Divine Human (n. 3038, 3705). This shows that by the words, "to go to Isaac his father in the land of Canaan," is signified in order to be conjoined with the Divine good of the rational, to the intent that His human might be made Divine. [2] As regards the conjunction of the rational and the natural in man, be it known that the rational is of the internal man and the natural of the external; and that their conjunction produces the human, of such a quality as is the conjunction, and that there is conjunction when they act as a one; and they act as a one when the natural ministers and is subservient to the rational. With man this is impossible unless it is done by the Lord; but with the Lord it was done by Himself.
Verses 19-21. And Laban was gone to shear his flock; and Rachel stole the teraphim which were her father's. And Jacob stole the heart of Laban the Aramean, in that he told him not that he was fleeing. And he fled, he and all that he had; and he arose and passed over the river, and set his faces toward the mountain of Gilead. "And Laban was gone to shear his flock," signifies a state of use and of an end of good, which is the "flock of Laban;" "and Rachel stole the teraphim which were her father's," signifies a change of the state signified by Laban in respect to truth; "and Jacob stole the heart of Laban the Aramean," signifies a change of the state signified by Laban in respect to good ("Laban the Aramean" here denotes as before such good as does not contain Divine truth and good); "in that he told him not that he was fleeing," signifies by the separation; "and he fled, he and all that he had," signifies separation; "and he arose," signifies elevation; "and passed over the river," signifies a state wherein is conjunction; "and set his faces toward the mountain of Gilead," signifies good therein.
And Laban was gone to shear his flock. That this signifies a state of use and of an end of good, which is the "flock of Laban," is evident from the signification of "shearing," as being use, and thus end, for use is end (concerning which below); and from the signification of "a flock," as being good (n. 343, 2566). This shows that a state of use and of end is signified by "going to shear." The subject here treated of is the separation of the mediate good which is "Laban," from the good procured by it which is "Jacob;" but how the case is with this separation cannot be known except from the societies of the spirits who are in that good, and from whom it flows in with man, in regard to which I may state from experience the facts which follow. [2] There are good spirits, there are spirits of a middle sort, and there are evil spirits, who are adjoined to man during his regeneration, to the end that by their means he may be introduced into genuine goods and truths, and this by the Lord by means of angels; but they are such spirits or societies of spirits as are not in agreement with the person to be regenerated, except for a time; and therefore, when they have performed their use, they are separated. Their separation is effected in various ways-that of the good spirits in one way, that of the spirits of a middle sort in another way, and that of the evil spirits in still another way. The separation of the good spirits is effected without their being aware of it, for they know that of the Lord's good pleasure it is well with them wherever they may be, or whithersoever they may be by Him transferred. But the separation of the spirits of a middle sort is effected by many means, even until they withdraw in freedom. For they are remitted into the state of their good, and therefore into a state of use and of the consequent end, in order that they may perceive therein their delight and their bliss. But inasmuch as they had found pleasure in their previous association with the regenerating man, they are by turns brought to it and sent away from it, until at last they feel discomfort in any further stay, and so withdraw in freedom. The evil spirits also are indeed removed in freedom, but in a freedom which only appears to them as freedom. They are adjoined for the purpose of introducing opposing ideas and feelings which are to be rejected, in order that the man may be the better confirmed in truths and goods; and when he begins to be confirmed in these, they perceive a discomfort in remaining, and a delight in separation, and in this manner they are separated in a freedom that comes of their delight. Such is the case with the separation of the spirits from a man when he is being regenerated, and consequently with the changes of his state as to good and truth. [3] That "to shear a flock" denotes to perform use, is evident from the fact that in the internal sense the "shearing of a flock" is nothing else than use, for wool is obtained thereby. That "sheepshearing" denotes use, is also plain from these words in Moses: Every firstling male which is born of thy herd and of thy flock thou shalt sanctify unto Jehovah thy God; thou shalt do no work with the firstling of thine ox, nor shear the firstling of thy flock; but thou shalt eat it before Jehovah thy God year by year in the place which Jehovah shall choose (Deut. 15:19); where "not to shear the firstling of the flock" denotes not to make a household use from it. As "sheep-shearing" signified use, it was in those days an office and function of distinction to shear the flock and to be present at the shearings, as may be seen from what is said of Judah, that "he sheared his flock" (Gen. 38:12, 13); and of the sons of David, in the second book of Samuel: It came to pass after two years of days, that Absalom had sheep-shearers in Baalhazor, which is in Ephraim; and Absalom called all the king's sons; and Absalom came to the king, and said, Behold now thy servant hath sheep-shearers; let the king, I pray thee, and his servants, go with thy servant (2 Sam. 13:23-24).
And Rachel stole the teraphim which were her father's. That this signifies a change of the state signified by "Laban" in respect to truth, is evident from the signification here of "stealing" as being to take away what is dear and holy, thus to change the state; from the signification of the "teraphim," as being truths (concerning which below); and from the signification of "father," here Laban, as being the good signified by him (concerning which above); "father" also signifies good (n. 3703). From all this it is evident that by "Rachel stole the teraphim which were her father's," is signified a change of the state signified by "Laban" in respect to truth. [2] What these things involve may also be seen from the state of spirits when they are being separated. The states of spirits in respect to good and truth are in accordance with the societies in which they are; for as before shown all thought inflows through others, and proximately through those with whom the subjects of the thought are in society; and therefore when these are removed from one society and are sent into another, the states of their thoughts and affections are changed, and consequently their state as to truth and good. But if they are sent into unaccordant societies, they have a sense of discomfort, and consequently a sense of restraint, and therefore they are separated from those societies and are carried away into accordant ones. It is for this reason that the evil cannot be present or stay in societies of the good, nor the good in societies of the evil; and that all spirits and angels have been distinguished into societies in accordance with the affections which are of love. But every affection of love contains within it manifold and various things (n. 3078, 3189, 4005); and yet one thing is regnant, so that each spirit can be in a number of societies, but still strives continually toward that one which is of his reigning affection, and is at last brought into it. [3] As regards the good signified by "Laban," and its change of state, so long as it was with the good represented by Jacob, it was nearer the Divine, for "Jacob" is that good in the natural; and as it was nearer the Divine, it was also then in a more perfect state of truth and good; but when it was separated from this good, it came into another state both as to truth and as to good. For speaking generally, the changes of state in the other life are nothing else than approaches to the Divine and removals from the Divine. From this it is now manifest what is meant by the change of state when the good signified by "Laban" was being separated. [4] That "Rachel stole the teraphim which were her father's," signifies a change of state as to truths, is because by the "teraphim" are meant his gods, as is evident from what follows, for Laban says to Jacob: Wherefore hast thou stolen my gods? And Jacob answered, With whomsoever thou findest thy gods, he shall not live before our brethren (Gen. 31:30, 32); and in the internal sense "gods" signify truths, for which reason in the Word "God" is named when the subject is truth (see n. 2586, 2769, 2807, 2822). [5] The teraphim were idols that were used when they consulted or inquired of God, and because the answers which they received were to them truths Divine, truths were therefore signified by "teraphim," as in Hosea: The sons of Israel sat many days without king, and without prince, and without sacrifice, and without ephod and teraphim (Hos. 3:4); "ephod and teraphim" denote the truths Divine they received by the answers, for when they inquired of God, they put on the ephod (1 Sam. 23:9-12). In Zechariah: The teraphim speak iniquity, and the diviners see a lie, and the dreams speak vanity (Zech. 10:2); where also the "teraphim" denote answers, but in that state iniquitous ones. [6] And because such things were signified by "teraphim," they were found with some, although they were forbidden; as with Micah, in the book of Judges: Micah had a house of God, and he made an ephod and teraphim, and filled the hand of one of his sons, that he might become his priest. And some of the Danites said to their brethren, Do ye know that there is in these houses an ephod and teraphim, and a graven image and a molten image? And when these went into the house of Micah, they took the graven image, the ephod and the teraphim, and the molten image. And the priest's heart was good, and he took the ephod and the teraphim and the graven image. And Micah followed the sons of Dan, and said, Ye have taken away my gods which I made, and the priest, and are gone away, and what have I more? (Judg. 17:5; 18:14, 18, 20, 24). Michal also, David's wife, had them, as related in the first book of Samuel: And Michal took the teraphim, and laid them in the bed, and covered them with a garment. And Saul's messengers came, and behold, the teraphim were in the bed (1 Sam. 19:13, 16). That nevertheless they were idols, which were forbidden, is manifest from what is said of them elsewhere (1 Sam. 15:23; 2 Kings 23:24; Ezek. 21:26).
And Jacob stole the heart of Laban the Aramean. That this signifies a change of the state signified by "Laban" in respect to good, is evident from the signification of "stealing," as being to take away what is dear and holy, and thus to change the state (as just above, n. 4111); from the signification of the "heart," as being that which proceeds from the will; and when the will is a will of good, the "heart" denotes good (see n. 2930, 3313, 3888, 3889); and from the representation of Laban, as being mediate good, which is now being separated; and because it is being separated, Laban is now called "the Aramean," as also in the following verse, n. 24; for "Laban the Aramean" denotes such good, in which there is not Divine good and truth as before. The reason why this is signified, is that Aram, or Syria, was separated from the land of Canaan by the river Euphrates, and was therefore outside the land of Canaan, by which in the internal sense is signified the Lord's kingdom, and in the supreme sense the Lord's Divine Human (see n. 4108). "Aram" and "Syria" specifically signify the knowledges of truth and good (n. 1232, 1234, 3051, 3249, 3664, 3680), and this because the Ancient Church was there also, and the remains of it continued there a long time, as is evident from Balaam, who was from that country, and who had knowledge of Jehovah and also prophesied concerning the Lord. But after idolatry had grown there, and Abram had been called away, and the representative church had been instituted in the land of Canaan, Aram or Syria put on the representation of a region out of the church, or separate from the church, and therefore remote from the things of the Lord's kingdom; although still retaining its signification of the knowledges of good and truth. The reason why Jacob is said to have "stolen the heart of Laban" by not telling him that he would flee, is that a change of state as to truth was spoken of just above, and here therefore a change of state as to good; for where truth is treated of in the Word, good is also treated of, because of the heavenly marriage of good and truth in every particular of the Word (n. 683, 793, 801, 2516, 2712).
In that he told him not that he was fleeing. That this signifies by the separation, is evident without explication. By "Jacob stole the heart of Laban, in that he told him not that he was fleeing," is meant in the historical sense that Jacob deprived Laban of the hope of getting possession of all things that were his, and reduced him to a state of distress. For Laban had believed that because Jacob served him, all things that were Jacob's became his; not only his daughters who were Jacob's wives, and their sons, but also his flocks, according to the known and received law of that time, as found in Moses: If thou buy a Hebrew servant, six years he shall serve, and in the seventh he shall go out free for nothing. If his master give him a wife, and she bear him sons and daughters, the wife and her children shall be her master's, and he shall go out with his body (Exod. 21:2, 4). That he had so thought, is manifest from Jacob's words in what follows in this chapter: Except the God of my father, the God of Abraham, and the Dread of Isaac had been with me, surely now hadst thou sent me away empty (Gen. 31:42); and from Laban's: Laban answered and said unto Jacob, The daughters are my daughters, and the sons are my sons, and the flock is my flock, and all that thou seest is mine (Gen. 31:43); not considering that Jacob was not a bought servant, nor indeed a servant at all, and that he was of a more noble family than he, and also that he had received as his reward both his wives and his flock; so that the law did not apply to Jacob. Now as Jacob by his fleeing had deprived Laban of this hope, and thus had reduced him to a state of distress, it is said that he "stole the heart of Laban the Aramean, by not telling him that he was fleeing." But by these words in the internal sense is signified the change by the separation of the state signified by "Laban" in respect to good. Concerning change of state by separation, see what has been said just above (n. 4111).
And he fled, he and all that he had. That this signifies separation, is evident from what has just been said, and without further explication.
And he arose. That this signifies elevation, is evident from what has been said above concerning the signification of "arising" (n. 4103).
And he passed over the river. That this signifies a state wherein is conjunction, is evident from the signification of the "river," here the Euphrates, as being conjunction, namely, with the Divine. The "river" has this signification here, because it was the boundary of the land of Canaan on that side; and all the boundaries of the land of Canaan represented and thence signified what was last and what was first; what was last because there there was an ending, and what was first because there there was a beginning; for all boundaries are of such a nature as to be last to those who are going out, and first to those who are entering in. As Jacob was now entering in, that river was his first boundary, and consequently denotes conjunction, namely, in the supreme sense, with the Divine; for by the land of Canaan in the internal sense there is signified the Lord's celestial kingdom (n. 1607, 3481); and in the supreme sense the Lord's Divine Human (n. 3038, 3705). From this it is evident what is here signified by Jacob's passing over the river. (That all things in the land of Canaan were representative in accordance with their distances, situations, and boundaries, may be seen above, n. 1585, 3686; and that so were the rivers which bounded it, as the river of Egypt, the Euphrates, and the Jordan, n. 1866.)
And set his faces toward the mountain of Gilead. That this signifies good therein, is evident from the signification of a "mountain," as being the celestial of love, that is, good (n. 795, 1430), with which there was conjunction. "Gilead" signifies its quality. As the river was the boundary, and as before said the first of conjunction was there, therefore the "mountain of Gilead," which was on the hither side of the Jordan, signifies the good with which this first of conjunction took place. [2] The land of Gilead, where the mountain stood, was within the limits of the land of Canaan as understood in a broad sense. It was on the hither side of the Jordan, 4117-1 and passed as an inheritance to the Reubenites and the Gadites, and especially to the half tribe of Manasseh; and as the inheritances extended thus far, it is said that it was within the limits of the land of Canaan as understood in a broad sense. That it passed as an inheritance to them, is evident in Moses (Num. 32:1, 26-41; Deut. 3:8, 10-16; Josh. 13:24-31). Therefore when the land of Canaan was presented in one complex, it was said, "from Gilead even unto Dan," and in another sense, "from Beersheba even unto Dan," for Dan also was a boundary (n. 1710, 3923). As regards the expression "from Beersheba even unto Dan," see above (n. 2858, 2859). "From Gilead even unto Dan" is found in Moses: Moses went up from the plains of Noah upon Mount Nebo, to the top of Pisgah, that is over against Jericho; and Jehovah showed him all the land of Gilead even unto Dan (Deut. 34:1-2); and in the book of Judges: Gilead dwelleth in the passage of the Jordan; and Dan, why shall he fear the ships? (Judg. 5:17). [3] Because Gilead was a boundary, it signified in the spiritual sense the first good, which is that of the senses of the body; for it is the good or the pleasure of these into which the man who is being regenerated is first of all initiated. In this sense is "Gilead" taken in the Prophets, as in Jer. 8:20, 22; 22:6; 46:11; 50:19; Ezek. 47:18; Obad. 19; Micah 7:14; Zech. 10:10; Ps. 60:7; and in the opposite sense in Hos. 6:8; 12:12.
Verses 22-25. And it was told Laban on the third day, that Jacob was fled. And he took his brethren with him, and pursued after him a way of seven days, and joined him in the mountain of Gilead. And God came to Laban the Aramean in a dream by night, and said unto him, Take heed to thyself lest thou speak with Jacob from good even to evil. And Laban came up with Jacob, and Jacob pitched his tent in the mountain; and Laban pitched with his brethren in the mountain of Gilead. "And it was told Laban on the third day," signifies the end; "that Jacob was fled," signifies separation; "and he took his brethren with him," signifies goods in place of those which it had lost; "and pursued after him," signifies continued ardor of conjunction; "a way of seven days," signifies the holy of truth; "and joined him in the mountain of Gilead," signifies somewhat of conjunction thereby; "and God came to Laban the Aramean in a dream by night," signifies the obscure perception of that good when left to itself; "and said unto him, Take heed to thyself lest thou speak with Jacob from good even to evil," signifies that there was no longer any communication; "and Laban came up with Jacob," signifies something of conjunction; "and Jacob pitched his tent in the mountain," signifies the state of the love in which was the good now meant by "Jacob"; "and Laban pitched with his brethren in the mountain of Gilead," signifies the state of this good in somewhat of that conjunction.
And it was told Laban on the third day. That this signifies the end of the conjunction, is evident from the signification of the "third day," as being that which is last, and also that which is complete, and thus the end (see n. 1825, 2788), and also the beginning (n. 2788); for the end of a state of conjunction is the beginning of the following state, which is one of separation, and is here signified by the "third day."
That Jacob was fled. That this signifies separation, is evident from the signification of "fleeing," as being to be separated (see n. 4113, 4114).
And he took his brethren with him. That this signifies goods in place of those which it had lost, is evident from the signification of "brethren," as being goods (see n. 2360, 3160, 3303, 3459, 3803, 3815). By "brethren" in the internal sense are signified those who are in similar good and truth, that is, in a similar affection of good and truth. For in the other life all are consociated in accordance with the affections, and those who are consociated constitute a brotherhood. Not that they call themselves brethren, but that they are brethren by conjunction. In the other life it is good and truth that produce that which on earth is called relationship by blood and by marriage; and therefore there is a correspondence between the two things; for regarded in themselves goods and truths acknowledge no other father than the Lord, for they are from Him alone. Hence all who are in goods and truths are in brotherhood; but still there are degrees of relationship according to the quality of the goods and truths. These degrees are signified in the Word by "brothers," "sisters," "sons-in-law," "daughters-in-law," "grandsons," "granddaughters," and by other family names. [2] On earth they are so named with reference to a common parentage, however they may differ in regard to affections; but this brotherhood or relationship is dissipated in the other life, and unless they have been in similar good on earth, they there come into other brotherhoods. At first indeed they for the most part come together, but in a short time are separated; for in that world it is not wealth that keeps men together, but as just said, affections, the quality of which is then manifest as in clear day, and also the kind of affection which one has had toward another. And as these are manifest, and as everyone's affection draws him to his society, those who have been of a discordant disposition are dissociated; and all the brotherhood and friendship which had been of the external man are obliterated on both sides, and that which is of the internal man remains. That by "he took his brethren with him" are signified goods in place of those which it had lost, is because as before said when one society is separated from another, it comes to a different society, and therefore to other goods in place of the former (n. 4077, 4110, 4111).
And pursued after him. That this signifies a continued ardor of conjunction, is evident from the signification here of "pursuing," as being a continued ardor of conjunction. In the internal sense the subject here treated of is the separation of mediate good from genuine good, after the mediate good had served its use. In this sense the process of separation is fully described, but it is of such a nature that it cannot even be observed by man to have any existence; and yet to the angels it is very manifest, together with innumerable varieties; for in the man who is being regenerated, and with whom they are present as ministers, they see and perceive in this manner all the changes of his state; and according to them and by means of them from the Lord they lead him to good, insofar as the man suffers himself to be led; and because the process is of such great use in heaven, it is treated of so much at length here. Hence also it may appear what is the quality of the internal sense, namely, that it is the angelic Word.
A way of seven days. That this signifies the holy of truth, is evident from the signification of a "way," as being truth (n. 627, 2333); and from the signification of "seven," as being what is holy (n. 395, 433, 716, 881). Here the signification is that there was the ardor of conjunction, that is, of conjoining itself with the holy of truth.
And joined him in the mountain of Gilead. That this signifies somewhat of conjunction thereby, is evident from the signification of "joining," as being conjunction; and from the signification of the "mountain of Gilead," as being the good which is the first of conjunction (see n. 4117). Thus by "he joined him in the mountain of Gilead" is signified somewhat of conjunction.
And God came to Laban the Aramean in a dream by night. That this signifies the obscure perception of that good when left to itself, is evident from the representation of Laban, as being mediate good, as shown above, who is called "the Aramean" when separated from the good represented by Jacob (n. 4112); and from the signification of a "dream by night," as being what is obscure (n. 2514, 2528). The perception in this obscurity is signified by "God coming in a dream by night."
And said unto him, Take heed to thyself lest thou speak with Jacob from good even to evil. That this signifies that there was no longer any communication, is evident from the signification of "speaking from good even to evil," as being to speak good and think evil, and from this at last to speak evil and do evil; for he who thinks evil, at last speaks it and does it. He who is such is no longer conjoined with another, because it is thought and will which conjoin, but not words. In the world indeed words conjoin, but only when the hearer believes that the speaker also thinks good and wills good. But in the other life all thought is manifest, for it is communicated by a certain sphere (which is a spiritual sphere) that proceeds from the person and makes manifest of what kind of disposition (that is, of what kind of will and thought) he is; and conjunction is therefore effected in accordance with this sphere. From this it is manifest that by the words, "lest thou speak from good even to evil," is signified in the internal sense that there was no longer any communication.
And Laban came up with Jacob. That this signifies something of conjunction, may be seen from what is said above (n. 4124).
And Jacob pitched his tent in the mountain. That this signifies the state of the love in which was the good now meant by " Jacob," is evident from the signification of a "tent," as being the holy of love (see n. 414, 1102, 2145, 2152, 3312); and of "pitching a tent," as being the state of that love; and from the signification of "mountain," as being good (as above, n. 4117); here, the good now meant by "Jacob" (concerning which see above, n. 4073).
And Laban pitched with his brethren in the mountain of Gilead. That this signifies the state of this good in somewhat of that conjunction, is evident from the representation of Laban, as being the good now separated from the good represented by Jacob; from the signification of "pitching," as being the state of this good (it is not said that he "pitched a tent," because the state referred to was not a state of the holy of love, except by somewhat of that conjunction); from the signification of "brethren," as being the goods with which the good signified by "Laban" had been consociated (see n. 4121); and from the signification of the "mountain of Gilead," as being where there is the first and the last of conjunction (see n. 4117). From this it is manifest that by "Laban pitched with his brethren in the mountain of Gilead," is signified the state of this good in somewhat of that conjunction. What further is involved in the words that have now been explained, cannot be so well set forth to the apprehension, except from the things that happen in the other life, when societies of spirits and angels are adjoined to a man by the Lord, and are separated from him; such being the process of their adjunction and separation, in accordance with the order there existing. The steps of this process have been fully described in this chapter, but as they are wholly unknown to man, to set them forth in detail would be to speak mere arcana, some of which have been already stated, where the subject treated of was the conjunction and the separation of societies with a man in the process of regeneration. Suffice it to know that the arcana of this process are here contained in the internal sense, and that they are so great and of such a nature, that they cannot be fully set forth to the apprehension even as to one thousandth part of them.
Verses 26-30. And Laban said to Jacob, What hast thou done, that thou hast stolen my heart, and hast carried away my daughters as captives of the sword? Wherefore hast thou concealed thyself to flee? and hast stolen me? and hast not told me? And I would have sent thee away with gladness, and with songs, with timbrel, and with harp. And thou hast not suffered me to kiss my sons and my daughters; now thou hast acted foolishly. Let my hand be to God to do you evil! And the God of your father spake unto me yesternight, saying, Take heed to thyself that thou speak not with Jacob from good even to evil. And now going thou hast gone, because longing thou hast longed toward thy father's house; wherefore hast thou stolen my gods? "And Laban said to Jacob," signifies a state of communication; "What hast thou done," signifies indignation; "that thou hast stolen my heart," signifies that it no longer had Divine good as before; "and hast carried away my daughters," signifies nor the affections of truth as before; "as captives of the sword," signifies that they were taken away from it. "Wherefore hast thou concealed thyself to flee? and hast stolen me? and hast not told me?" signifies the state if the separation had been effected in freedom; "and I would have sent thee away with gladness, and with songs," signifies the state in which from its own it had believed itself to be in respect to truths; "with timbrel and with harp," signifies in respect to spiritual good; "and thou hast not suffered me to kiss my sons and my daughters," signifies disjunction in a free state in accordance with the belief of that good; "now thou hast acted foolishly," signifies indignation; "let my hand be to God to do you evil!" signifies a state of indignation if it possessed the power; "and the God of your father spake in to me yesternight," signifies that it was not permitted by the Divine; "saying, Take heed to thyself that thou speak not with Jacob from good even to evil," signifies that communication was forbidden; "and now going thou hast gone," signifies that acting from its own it had separated itself; "because longing thou hast longed toward thy father's house," signifies a longing for conjunction with Divine good that flows in directly; "wherefore hast thou stolen my gods?" signifies indignation on account of a state in which truth had been lost.
And Laban said to Jacob. That this signifies a state of communication, namely, of the good now signified by "Laban" with the good now represented by Jacob, is evident from the signification of "saying," as here being communication (as n. 3060). Inasmuch as something of conjunction had been effected (concerning which see just above, n. 4124, 4127, 4129); and as the words "Laban said to Jacob" immediately follow, communication is signified by "saying."
What hast thou done? That this signifies indignation, is evident from the affection involved in these and the following words of Laban, which is one of indignation.
And thou hast stolen my heart. That this signifies that it no longer had Divine good as before, is evident from the signification of "stealing the heart," as being to take away that which is dear and holy (n. 4112); consequently that through this separation it no longer had Divine good as before.
And hast carried away my daughters. That this signifies that neither had it any longer the affections of truth as before, is evident from the signification of "daughters," in this case Rachel and Leah, as being the affections of truth (n. 3758, 3782, 3793, 3819).
As captives of the sword. That this signifies that they (namely, the affections of truth) were taken away from it, is evident without explication. They are called "captives of the sword," because a "sword" is predicated of truth (n. 2799). How the case herein is, has been explained above.
Wherefore hast thou concealed thyself to flee? and hast stolen me? and hast not told me? That this signifies the state if the separation had been effected in freedom, is evident from the signification of "concealing thyself to flee," as being to separate itself from that which was unwilling (that "to flee" denotes to be separated, see n. 4113, 4114, 4120); from the signification of stealing me," as being to take away that which is dear and holy (n. 4112, 4133); and from the signification of "not telling me," as here denoting by separation (n. 4113); from all which it follows that by these words there is signified that the separation was made against its will, whereas it ought to have been done in freedom. This state of freedom is signified and described by the words which now follow, namely, "I would have sent thee away with gladness and with songs, with timbrel and with harp." But these are the words of Laban according to his belief at that time. How the case is with the separation of mediate good from genuine good with those who are being regenerated, namely, that it is done in freedom, may be seen above (n. 4110-4111). [2] That this is really the case is not apparent to the man, for he does not know how goods are varied with him, still less how the state of every good is changed, nor even how the good of infancy is varied and changed into the good of childhood, and this into the succeeding good which is that of youth, and afterwards into the good of adult age, and at last into the good of old age. With those who are not being regenerated, it is not goods that are changed, but affections and their delights. But with those who are being regenerated there are changes of state of goods, and this from infancy even to the close of life. For the Lord foresees what kind of a life a man is going to lead, and how he is going to suffer himself to be led by the Lord; and because all things are foreseen both in general and in particular-nay, the veriest singulars-they are also provided. But the man knows nothing of how the case is then with the changes of state of the goods; and this chiefly because he has no knowledges on the subject, nor at this day does he desire to have any. And as the Lord does not inflow immediately with man and teach him, but as He inflows into his knowledges, thus mediately, the man cannot possibly be acquainted with the changes of state of these goods. And as man is in such a condition as to be without knowledges on this subject, and moreover as at the present day there are but few who suffer themselves to be regenerated, even if these things were more fully explained they would not be comprehended. [3] That at the present day there are few who know anything of spiritual good, and also few who know anything of freedom, has been made known to me by experience from those who come into the other life from the Christian world. For the sake of illustration a single example may be given. There was a certain prelate who had believed himself to be more learned than others, and who during his life had been acknowledged to be so; but because he had led an evil life he was in such stupid ignorance concerning good and freedom, and concerning the consequent delight and bliss, that he was not aware of the least difference between infernal delight and freedom, and heavenly delight and freedom, and in fact he said that there was not any. Such being the ignorance even among those who are reputed to be more learned than others, it may be inferred into what shades, nay into what great and insane delusions would be turned what might here be said concerning good and freedom, which are the subjects here treated of in the internal sense. And yet the truth is that there is not so much as a single expression in the Word which does not involve a heavenly arcanum, although it may appear to man of no moment, and this because of the lack of knowledges or the ignorance in which at the present day man is, and is willing to be, in regard to heavenly things.
And I would have sent thee away with gladness, and with songs. That this signifies the state in which from its own it (that is, the good signified by "Laban") had believed itself to be in respect to truths, is evident from the signification of "I would have sent thee away," as being that it would have separated itself in freedom; but that it had not separated itself when in that state, is evident from what has been said above (n. 4113); which shows that these words were said by Laban in the state in which from his own he had believed himself to be; for to believe from one's own is to believe from what is not true; whereas to believe not from one's own, but from the Lord, is to believe from what is true. That the state here referred to is a state as to truths, is signified by "sending with gladness and with songs;" for "gladness" and "songs" are predicated of truths. [2] There is occasional mention in the Word of "gladness" and of "joy," and sometimes they are mentioned together; but "gladness" is mentioned when the subject treated of is truth and its affection, and "joy" when it is good and its affection, as in Isaiah: Behold joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine (Isa. 22:13); where "joy" is predicated of good, and "gladness" of truth. In the same: There is a cry in the streets because of the wine; all gladness shall be made desolate, and all joy shall be banished (Isa. 24:11). In the same: The redeemed of Jehovah shall return, and shall come to Zion with singing, and everlasting joy upon their head; they shall obtain joy and gladness, and sorrow and sighing shall flee away (Isa. 35:10; 51:11). In the same: Jehovah shall comfort Zion; joy and gladness shall be found therein, confession and the voice of singing (Isa. 51:3). In Jeremiah: I will cause to cease from the cities of Judah and from the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, for the land shall become a waste (Jer. 7:34; 25:10). In the same: The voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that say, Confess ye to Jehovah Zebaoth (Jer. 33:11). In the same: Gladness and exultation have been gathered from Carmel, and from the land of Moab (Jer. 48:33). In Joel: Is not the food cut off before our eyes, gladness and exultation from the house of our God? (Joel 1:16). In Zechariah: The fast shall be to the house of Judah joy and gladness and good feasts (Zech. 8:19). [3] He who does not know that in everything of the Word there is the heavenly marriage (that is, the marriage of good and truth), might believe that joy and gladness are one thing, and that both are mentioned merely for the sake of greater emphasis, thus that one of the expressions is superfluous. But this is not the case, for not the smallest part of a word is used without a spiritual meaning. In the passages that have been adduced, and in others also, "joy" is predicated of good, and "gladness" of truth (see also n. 3118). That "songs" also are predicated of truth is evident from many passages in the Word, where "songs" are mentioned, as Isa. 5:1; 24:9; 26:1; 30:29; 42:10; Ezek. 26:13; Amos 5:23; and other places. [4] Be it known that all things in the Lord's kingdom relate either to good or to truth, that is, to the things of love, and to those of the faith of charity. Those which relate to good, or which are of love, are called celestial; but those which relate to truth, or which are of the faith of charity, are called spiritual. For in all things of the Word both in general and in particular the Lord's kingdom is treated of, and in the supreme sense the Lord Himself; and the Lord's kingdom is the marriage of good and truth, or the heavenly marriage; and the Lord Himself is He in whom is the Divine marriage, and from whom is the heavenly marriage; and therefore in everything of the Word there is this marriage, as is especially evident in the Prophets, where repetitions of one thing occur, with merely a change of words. But these repetitions are never without meaning, and by one of the expressions is signified what is celestial (that is, what is of love and good), and by the other what is spiritual (that is, what is of the faith of charity or of truth); all of which shows in what manner the heavenly marriage (that is, the Lord's kingdom), and in the supreme sense the Divine marriage itself (that is, the Lord) is in everything of the Word.
With timbrel, and with harp. That this signifies in respect to spiritual good (namely, the state in which from its own that good had believed itself to be in respect to spiritual good), is evident from the fact that "timbrel" and "harp" are predicated of good, but of spiritual good (as may be seen from many passages in the Word). Spiritual good is what is called the good of faith, and is charity; but celestial good is what is called the good of love, and is love to the Lord. There are two kingdoms of the Lord in the heavens; one of which is called His celestial kingdom, and in this kingdom are those who are in love to the Lord; and the other is called His spiritual kingdom, and in this are those who are in charity toward the neighbor. These kingdoms are most distinct from each other, but still in the heavens they act as and make a one. Concerning these distinct Celestial and Spiritual Kingdoms see what has already been frequently stated. [2] In the churches of ancient times there were employed many kinds of musical instruments, such as timbrels, psalteries, pipes, harps, decachords, and various others. Some of these belonged to the class of celestial, and some to the class of spiritual things; and when they are mentioned in the Word, such things are implied, insomuch that it may be known from them what kind of good is treated of, whether spiritual good or celestial good. The timbrel and the harp belonged to the class of spiritual things, and therefore it is here said "in respect to spiritual good." (That the "harp" is predicated of spiritual things, and that by stringed instruments are signified spiritual things, but by wind instruments celestial things, may be seen above, n. 418-420.)
And thou hast not suffered me to kiss my sons and my daughters. That this signifies disjunction in a free state in accordance with the belief of that good, is evident from the signification of "kissing," as being conjunction from affection (see n. 3573, 3574, 3800), wherefore "not suffering to kiss" denotes disjunction; from the signification of "sons," as being truths, and of "daughters," as being goods (concerning which see above); so that the signification is disjunction as to truths and goods. That this disjunction was in a free state in accordance with the belief of that good, is involved in the connection (see n. 4136, 4137).
Now thou hast acted foolishly. That this signifies indignation, is evident from the affection contained in the words.
Let my hand be to God to do you evil! That this signifies a state of indignation if it possessed the power, is evident from the signification of "hand," as being power (see n. 878, 3387). That the state in which these things were said, and which is signified by them, was a state of indignation, is manifest.
And the God of your father spake unto me yesternight. That this signifies that it was not permitted by the Divine, is evident without explication; for it was forbidden him in the dream to speak to Jacob from good even to evil, as also follows.
Saying, Take heed to thyself that thou speak not with Jacob from good even to evil. That this signifies that communication was forbidden, is evident from the signification of "speaking from good even to evil," as being no longer any communication (see above n. 4126), thus a forbidding of the communication.
And now going thou hast gone. That this signifies that acting from its own it had separated itself, is evident from the signification of "going thou hast gone," as being to be separated. That it is from its own is manifest.
Because longing thou hast longed toward thy father's house. That this signifies a longing for conjunction with Divine good that flows in directly, is evident from the signification here of "father's house" (that is, the house of Isaac and Abraham), as being the good that inflows directly. (That "house" denotes good, see above, n. 2233, 2234, 3652, 3720; that "father" also denotes good, n. 3703; that "Isaac" is the good of the rational, see n. 3012, 3194, 3210.) and besides, Abraham together with Isaac represents the Divine good that inflows directly, and Laban collateral good, or that which does not inflow directly (see n. 3665, 3778). Collateral good, or that which does not inflow directly, is that good which has been called mediate good, for this good derives many things from worldly things which appear as goods, but are not goods; while the good that flows in directly is that which comes immediately from the Lord, or from the Lord mediately through heaven, and is Divine good separated from such worldly good as just referred to. [2] Every man who is being regenerated is first in mediate good, in order that it may serve for introducing genuine goods and truths; but after it has served this use, this good is separated, and the man is brought to good which flows in more directly. Thus the man who is being regenerated is perfected by degrees. For example: he who is being regenerated believes at first that the good which he thinks and does is from himself, and that he also merits something; for he does not yet know, and if he knows he does not comprehend, that good can flow in from some other source, nor that it can be otherwise than that he should be recompensed, because he does it from himself. Unless at first he believed this, he would never do any good. But by this means he is initiated not only into the affection of doing what is good, but also into knowledges concerning good and also concerning merit; and when in this manner he has been led into the affection of doing what is good, he then begins to think differently and to believe differently, namely, that good flows in from the Lord, and that by the good which he does from his own he merits nothing; and at last when he is in the affection of willing and doing what is good, he altogether rejects self-merit, and even has an aversion for it, and is affected with good from good. When he is in this state, good flows in directly. [3] Take also as an example conjugial love: the good which precedes and initiates is beauty, or agreement of manners, or an outward adaptation of the one to the other, or equality of condition, or a desired condition. These goods are the first mediate goods of conjugial love. Afterwards comes conjunction of minds, wherein the one wills as the other, and perceives delight in doing that which pleases the other. This is the second state; and then the former things, though still present, are no longer regarded. Finally there follows a unition in respect to celestial good and spiritual truth, in that the one believes as the other, and the one is affected by the same good as the other. When this state comes, both are together in the heavenly marriage, which is that of good and truth, and thus are in conjugial love-for conjugial love is nothing else-and the Lord then flows into the affections of both as into one affection. This is the good that flows indirectly; but the former goods, which flowed in indirectly, served as means of introduction to this.
Wherefore hast thou stolen my gods? That this signifies indignation on account of a state in which truth had been lost, is evident from what has been said and shown above (n. 4111), in regard to the teraphim which Rachel took away.
Verses 31, 32. And Jacob answered and said to Laban, Because I was afraid, for I said, Perchance thou wilt take away thy daughters from me by force. With whomsoever thou findest thy gods, he shall not live before our brethren; search thou what is with me, and take it to thee. And Jacob knew not that Rachel had stolen them. "And Jacob answered and said to Laban, Because I was afraid, for I said, Perchance thou wilt take away thy daughters from me by force," signifies the state if the separation were made in the freedom of that good, in that it would be injured in respect to the affections of truth; "with whomsoever thou findest thy gods, he shall not live before our brethren," signifies that the truth was not his [Laban's], and that his truth could not subsist in his [Jacob's] good; "search thou what is with me, and take it to thee," signifies that all things of that good were separated; "and Jacob knew not that Rachel had stolen them," signifies that they were of the affection of interior truth.
And Jacob answered and said to Laban, Because I was afraid, for I said, Perchance thou wilt take away thy daughters from me by force. That this signifies the state if the separation were made in the freedom of that good, in that it would be injured in respect to the affections of truth, is evident from what precedes, where the separation in freedom on the part of the good signified by "Laban" has been treated of, to which an answer is here given. In the internal sense each word involves heavenly arcana, which cannot be expounded for the reason stated just above (n. 4136). It is evident that there is here signified the state that would exist if the separation had been effected in the freedom of that good; and that the affections of truth would in that case be injured is signified by the words, "Perchance thou wilt take away thy daughters from me by force;" for by "daughters" (here Rachel and Leah) are signified the affections of truth, as has already been frequently shown. How the case herein is can be better seen from what now follows.
With whomsoever thou findest thy gods, he shall not live before our brethren. That this signifies that the truth was not his [Laban's], and that his truth could not subsist in his [Jacob's] good, is evident from the signification of "gods," here the teraphim, as being truths (see n. 4111), yet not the truths of the good signified by "Laban," but those of the affection represented by Rachel. As these truths are here signified by "gods," it is therefore stated that Rachel stole them, and more is said of them in what follows, which would not have been told if that deed had not involved arcana that are manifest only in the internal sense. And as the truths which are here the subject treated of are not those of the good signified by "Laban," but those of the affection of truth represented by Rachel, therefore by the words, "with whomsoever thou findest thy gods, he shall not live before our brethren," is signified that the truth was not his, and that his truth could not subsist in his [Jacob's] good. [2] With this arcanum the case is this: Every spiritual good has its own truths; for where this good is, there are its truths. Regarded in itself good is one, but it becomes various by means of truths; for truths may be compared to the fibers that compose one of the bodily organs, in accordance with the form of which fibers there results the organ, and consequently its operation, which operation is effected by means of the life that flows in through the soul; and this life is from the good which is from the Lord. It is thus that good, although one, is yet various with every individual, so various as never to be similar in every respect with one as with another. Hence also it is that the truth of one can never subsist in the good of another. For all the truths with everyone who is in good communicate with one another, and produce a certain form, and therefore the truth of one cannot be transferred into another; but when it is transferred, it passes into the form of him who receives it, and puts on another aspect. But this arcanum is too deep to be expounded in a few words. From this it follows that the mind of one is never altogether like that of another; but that great as is the number of men, so great is the variety in respect to affections and thoughts; and also that the universal heaven consists of angelic forms in perpetual variety, which being disposed by the Lord into the heavenly form act as and produce a one. For a one is never composed of the same things, but of things various in form, which make a one according to their form. From all this it is now evident what is meant by his [Laban's] truth not subsisting in his [Jacob's] good.
Search thou what is with me, and take it to thee. That this signifies that all things of that good were separated, is evident from the meaning of the words, which is, that nothing which is thine is with me, that is, that nothing which is of the good signified by "Laban" is in the good which Jacob had, consequently that all things of that good were separated.
4117-1 That is, on the side next Syria, where Jacob at present was, and thus was really "beyond Jordan," in the ordinary sense of the expression. [REVISER.]