And Jacob knew not that Rachel had stolen them. That this signified that they were of the affection of interior truth, is evident from the representation of Rachel, as being the affection of interior truth (see n. 3758, 3782, 3793, 3819); and from the signification of "stealing," as being to take away that which is dear and holy (see n. 4112, 4113, 4133). By Rachel stealing the teraphim, or Laban's gods, as narrated above, was signified the change of state represented by Laban as to truth (see n. 4111); and here and in what follows, this change of state is further described, as resulting from the fact that after the good represented by Laban had been separated from the good which is "Jacob," it came through this separation into another state; for those truths which when the goods had been conjoined had appeared to the good represented by Laban as its own, were now perceived as if they had been taken away. This is the reason why Laban made complaint concerning them, and why he searched in the tents and did not find anything. For the truths signified by the teraphim in a good sense (n. 4111), were not his, but belonged to the affection of truth which is "Rachel." [2] How the case herein is cannot be seen except from what happens in the other life; for the things which there happen near a man appear to him as if they were in him; and the case is nearly the same with the spirits in the other life. When societies of spirits which are in mediate good are in company with angels, it then appears to them exactly as if the truths and goods which belong to the angels are theirs, and indeed they know no otherwise. But when they are separated, they then perceive that this is not the case; and they therefore complain, as believing them to be taken away by those in whose company they have been. This is what is here signified in the internal sense by what is narrated concerning the teraphim. [3] Speaking generally, the case is that no one ever has good and truth which is his own, but all good and truth flow in from the Lord, both immediately, and also mediately through angelic societies; and yet it appears as if the good and truth were the man's, to the intent that they may be appropriated to him, until he comes into a state to know, and then to acknowledge, and at last to believe, that they are not his, but the Lord's. Moreover it is known from the Word, and thereby in the Christian world, that all good and truth are from the Lord, and that nothing of good is from man; nay, the doctrinals of the church which are from the Word declare that man cannot even strive after good of himself, and thus cannot will it, and therefore cannot do it-for doing good is from willing good-and that all faith also is from the Lord; so that a man can have no faith at all unless it flows in from the Lord. [4] These things are declared by the doctrinals of the church, and are taught by preachings. But that few, nay, very few, believe it to be so, may be seen from the fact that they suppose all life to be in themselves, and scarcely any think that life flows in. All man's life consists in the faculty of being able to think and of being able to will; for if the faculty of thinking and willing is taken away, nothing of life remains. And the veriest life consists in thinking good and willing good, and also in thinking truth, and in willing that which we think to be true. As it is in accordance with the doctrinals of the church which are from the Word that these things are not of man, but of the Lord, and that they flow in from the Lord through heaven, those who possess any judgment and are able to reflect, might conclude therefrom that all life flows in. [5] The same is the case with evil and falsity. According to the doctrinals from the Word, the devil is continually endeavoring to seduce man, and is continually inspiring evil; and therefore when anyone commits a great crime; it is said that he has suffered himself to be led astray by the devil. And this is the real fact, although few if any believe it; for as all good and truth are from the Lord, so all evil and falsity are from hell, that is, from the devil, for hell is the devil. From this we can also see that as all good and truth flow in, so also do all evil and falsity, and consequently also all the thinking and willing of evil. As these also flow in, all who have any judgment and are able to reflect, can infer that all life flows in, although it appears as if it were in man. [6] That this is the case has frequently been shown to spirits who had come recently from the world into the other life. But some of them have said that if all evil and falsity also flow in, nothing of evil and falsity can be attributed to them, and they are not in fault, because these come from another source. But they received for answer that they had appropriated evil and falsity by believing that they think and will of themselves; whereas if they had believed as the case really is, they would not then have appropriated the evil and falsity, for they would have believed all good and truth to be from the Lord; and if they had believed this, they would have suffered themselves to be led by the Lord, and therefore would have been in a different state; and then the evil which entered into their thought and will would not have affected them, because not evil but good would have gone out of them; for it is not the things that enter in, but those which go out that affect us; according to the Lord's words in Mark 7:15. [7] Many can know this, but few believe it. Even those who are evil can know, but still not believe it, for they desire to be in what is their own, and they love this to such a degree that when they are shown that everything flows in, they come into anxiety and urgently entreat that they may be permitted to live in what is their own, insisting that if this should be taken away from them, they could live no longer. Such is the belief even of those who know. These things have been said in order that it may be known how the case is with societies of spirits which are in mediate good, when they are conjoined with others and when they are separated from them; namely, that when they are conjoined, they know no otherwise than that the goods and truths are their own, although they are not theirs.
Verses 33-35. And Laban came into Jacob's tent, and into Leah's tent, and into the tent of the two handmaids, and found them not; and he went out of Leah's tent, and came into Rachel's tent. And Rachel had taken the teraphim, and put them in the camel's straw, and sat upon them; and Laban felt about all the tent, and found them not. And she said to her father, Let there not be anger in the eyes of my lord, that I cannot rise up before thee, for the way of women is upon me. And he searched, and found not the teraphim. "And Laban came into Jacob's tent, and into Leah's tent, and into the tent of the two handmaids, and found them not," signifies that in their holy things there were not such truths; "and he went out of Leah's tent, and came into Rachel's tent," signifies the holy of that truth; "and Rachel had taken the teraphim," signifies interior natural truths which were from the Divine; "and put them in the camel's straw," signifies in memory-knowledges; "and sat upon them" signifies that they are interior; "and Laban felt about all the tent, and found them not," signifies that that which was his own was not there; "and she said to her father," signifies to good; "let there not be anger in the eyes of my lord, that I cannot rise up before thee," signifies that they cannot be revealed; "for the way of women is upon me," signifies that as yet they were among unclean things; "and he searched, and found not the teraphim," signifies that they were not his.
And Laban came into Jacob's tent, and into Leah's tent, and into the tent of the two handmaids, and found them not. That this signifies that in their holy things there were not such truths, is evident from the signification of a "tent," as being what is holy (see n. 414, 1102, 2145, 2152, 3210, 3312, 4128), here, holy things, because they were the tents of Jacob, Leah, and the handmaids. That the truths in question were not there, is signified by his not finding the teraphim there. (That in a good sense "teraphim" are truths, may be seen above, n. 4111.) By Jacob is represented the good of the natural; by Leah, the affection of external truth; and by the handmaids, external affections, as shown above; and as the truths which are here in question were not external, but internal, they were not found in the tents of these persons (that is, in their holy things), but were in Rachel's tent, that is, in the holy of the affection of interior truth; for by Rachel is represented the affection of interior truth.
And he went out of Leah's tent, and came into Rachel's tent. That this signifies the holy of that truth, is evident from what has just been said. The case with truths (as with goods) is that they are exterior and interior; for there is an internal man and an external. It is the goods and truths of the internal man that are called internal goods and truths, and the goods and truths of the external man are called external goods and truths. The goods and truths of the internal man are of three degrees, such as there are in the three heavens. The goods and truths of the external man are also of three degrees and they correspond to the internal ones; for there are goods and truths midway between the internal and external man (that is, mediating ones); for without middle or mediating goods and truths no communication is possible. There are goods and truths proper to the natural man, which are called external goods and truths; and there are also goods and truths of the senses which are of the body, and thus outermost ones. These last mentioned goods and truths of three degrees belong to the external man, and as before said they correspond to as many goods and truths of the internal man; concerning which of the Lord's Divine Providence elsewhere. [2] The goods and truths of each degree are most distinct from one another, and are by no means confused together. Those which are more interior are component, and those which are more exterior are composite. Although these goods and truths are most distinct from one another, they nevertheless do not appear to man as distinct. The sensuous man sees no otherwise than that all interior things, nay, internal things themselves, are only sensuous, for he sees from sensuous things, thus from outermost ones. Interior things cannot be seen from outermost things, but outermost things can be seen from interior things. He who is a natural man (that is, who thinks from memory-knowledges) knows no otherwise than that the natural things from which he thinks are inmost, when in fact they are external. The interior man, who judges and concludes from analytic principles that have been disclosed by virtue of natural memory-knowledges, believes in like manner that these are the inmost things which man possesses, because they appear as the inmost to him; and yet these are below his rational things, so that relatively to genuine rational things they are exterior or lower. Such is the case with man's apprehension. The things just spoken of are those of the natural or external man in three degrees; but as before said those of the internal man are also in three degrees such as there are in the three heavens. [3] From all that has been said it may now be seen how the case is with the truths signified by the "teraphim," in that they were not found in the tents of Jacob, Leah, or the handmaids, but in Rachel's tent, that is, in the holy of the affection of interior truth. All the truth that is from the Divine is in that which is holy, for it cannot be otherwise, because the truth that is from the Divine is holy. It is said to be holy from the affection (that is, from the love) which flows in from the Lord, and causes the man to be affected with the truth.
And Rachel had taken the teraphim. That this signifies interior natural truths which are from the Divine, is evident from the representation of Rachel, as being the affection of interior truth (concerning which above) and from the signification of the "teraphim," as being truths from the Divine (n. 4111), thus interior truths, the nature of which, and where they are, has been stated just above (n. 4154).
And put them in the camel's straw. That this signifies in memory-knowledges, is evident from the signification of the "camel's straw," as being such knowledges (n. 3114). They are called "straw," both because this is the food of a camel, and because they are relatively gross and devoid of order. For this reason memory-knowledges are also signified by "thickets" of trees and of the forest (n. 2831). (That "camels" denote the general memory-knowledges which are of the natural man, may be seen above, n. 3048, 3071, 3143, 3145.) [2] That memory-knowledges are relatively gross and devoid of order, and are therefore signified by "straw," and also by "thickets," is not apparent to those who are in mere memory-knowledges, and are on this account reputed learned. These believe that the more a man knows, or the more memory-knowledge he possesses, the wiser he is. But that the case is very different has been made evident to me from those in the other life who when they had lived in the world had been in mere memory-knowledges, and thereby had gained the name and reputation of being learned, for they are sometimes more stupid than those who have no such skill in memory- knowledges. The reason of this has also been disclosed, namely, that memory-knowledges are indeed a means of becoming wise, but are also a means of becoming insane. To those who are in the life of good, memory-knowledges are a means of becoming wise; but to those who are in a life of evil, they are a means of becoming insane; for by means of memory-knowledges these persons confirm not only their life of evil, but also principles of falsity, and this arrogantly and with persuasion, because they believe themselves to be wiser than others. [3] From this it comes to pass that they destroy their rational; for it is not the man who can reason from memory-knowledges, even when he can apparently do so in a more lofty manner than others, who is in the enjoyment of the rational faculty; for this skill is the result of a mere fatuous light. But that man excels in the rational who is able clearly to see that good is good, and truth truth, consequently that evil is evil, and falsity falsity; whereas the man who regards good as evil and evil as good, and also the man who regards truth as falsity and falsity as truth, can by no means be said to be rational, but rather, irrational, however able he may be to reason. With him who clearly sees that good is good and that truth is truth, and on the other hand that evil is evil and falsity is falsity, light flows in from heaven, and enlightens his intellectual faculty, and causes the reasons which he sees in his understanding to be so many rays of that light. The same light also illuminates the memory-knowledges, so that they confirm the truth, and moreover disposes them into order and into heavenly form. But they who are against good and truth, as are all who are in the life of evil, do not admit that heavenly light, but are delighted solely with their own fatuous light, the nature of which is to see as one who in the dark beholds spots and streaks on a wall, and out of them fancifully makes all kinds of figures, which however are not really figures, for when the light of day is let in, it is seen that they are nothing but spots and streaks. [4] From all this we can see that memory-knowledges are a means of becoming wise, and also a means of becoming insane; that is, that they are a means of perfecting the rational, and also a means of destroying the rational. In the other life therefore they who by means of such knowledges have destroyed their rational, are much more stupid than they who have not been versed in them. That these knowledges are relatively gross, is manifest from their belonging to the natural or external man; whereas the rational, which is cultivated by their means, belongs to the spiritual or internal man. How far these differ and are distant the one from the other in regard to purity, may be known from what has been said and shown concerning the two memories (n. 2469-2494).
And sat upon them. That this signifies that they are interior, being thus beneath her in the straw of the camel, is evident from the signification of the "straw of the camel," as being memory-knowledges, as just shown. The truths signified by the "teraphim" were not memory-knowledges, but were within them. For as regards the truths of three degrees (concerning which just above, n. 4154), the more interior are within the more exterior; for so do they bestow themselves in order.
And Laban felt about all the tent, and found them not. That this signifies that that which was his own was not there, is evident from the series of things in the internal sense, thus without further explication.
And she said to her father. That this signifies to good, is evident from the signification of "father," as being good (see n. 3703); and from the representation of Laban, who is here the "father," as being mediate good, concerning which above.
Let there not be anger in the eyes of my lord, that I cannot rise up before thee. That this signifies that they cannot be revealed, is also evident from the series of things in the internal sense, consequently without further explication. For to rise up would be to disclose and therefore to reveal the truths signified by the "teraphim;" and thus "not being able to rise up," signifies that they could not be revealed.
For the way of women is upon me. That this signifies that they were as yet among unclean things, is evident from the signification of the "way of women," as being uncleannesses, thus that the things upon which she sat were unclean (Lev. 15:19-31); so that it means that they were as yet among unclean things. Interior truths are said to be among unclean things when they are among memory-knowledges which do not as yet correspond, or which are in disagreement. Such things are removed when the man is being cleansed, that is, when he is being regenerated.
And he searched, and found not the teraphim. That this signifies that they were not his (namely, that these truths were not Laban's) is evident from the signification of "searching and not finding." In the external historic sense these things involve that they were indeed Laban's, but were hidden; but in the internal sense, that they were not his. (That the "teraphim" denote truths from the Divine, may be seen above, n. 4111.) How the case herein is, namely, that these truths did not belong to the good signified by "Laban," but to the affection of interior truth, may be seen from what has been said above (n. 4151). From all this it is evident what arcanum lies concealed in that which is related concerning the teraphim. [2] The reason why truths from the Divine are signified by the "teraphim," is that those who were of the Ancient Church distinguished the Divine (that is, the Lord) by various names, and this according to the different appearances in the effects; as for instance by the name "God Shaddai," from the temptations in which the Lord combats for man, and after which He confers benefits upon him (see n. 1992, 3667); His Providence lest man should of himself enter into the mysteries of faith, they called "cherubs" (n. 308); the truths Divine which they received by answers, they said were "teraphim;" and other of the Divine attributes they also called by particular names. [3] They who were wise among them understood by all these names none but the one only Lord; but the simple made for themselves so many representative images of that Divine; and when Divine worship began to be turned into idolatry, they fashioned for themselves so many gods. From this arose so many idolatries among the Gentiles also, who increased the number of them. But as in ancient times Divine things were understood by these names, some of them were retained, as "Shaddai," and also "cherubs," and "teraphim," by which in the Word such things as have been stated are signified. That by "teraphim" are signified the truths Divine which came from answers, is evident in Hosea 3:4.
Verses 36-42. And Jacob was wroth, and chided with Laban; and Jacob answered and said to Laban, What is my trespass? What is my sin, in that thou hast hotly pursued after me? Whereas thou hast felt about all my vessels, what hast thou found of all the vessels of thy house? Set it here before my brethren and thy brethren, and let them judge between us two. These twenty years have I been with thee; thy sheep and thy she-goats have not cast their young, and the rams of thy flock have I not eaten. The torn I brought not unto thee, I bore the loss of it, from my hand didst thou require it, whether stolen by day or stolen by night. Thus I was; in the day the heat consumed me, and the cold in the night, and my sleep has been chased from mine eyes. These twenty years have I served thee in thy house, fourteen years for thy two daughters, and six years for thy flock, and thou hast changed my reward ten ways. 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. God hath seen my misery and the weariness of my hands, and judged yesternight. "And Jacob was wroth, and chided with Laban," signifies the zeal of the natural; "and Jacob answered and said to Laban, What is my trespass? What is my sin, that thou hast hotly pursued after me?" signifies that it was not of evil that He separated Himself; "whereas thou hast felt about all my vessels, what hast thou found of all the vessels of thy house?" signifies that no truths of good had been his own, but all had been given; "set it here before my brethren and thy brethren, and let them judge between us two," signifies that there be judgment from what is just and equitable; "these twenty years have I been with thee," signifies His own; "thy sheep and thy she-goats have not cast their young," signifies its state as to good and the good of truth; "and the rams of thy flock have I not eaten," signifies the truth of good in that He had taken nothing of his; "the torn I brought not unto thee," signifies that evil not by His fault was with that good; "I bore the loss of it," signifies that good came of it; "from my hand didst thou require it," signifies that it was from Him; "whether stolen by day or stolen by night," signifies the evil of self-merit in like manner; "thus I was; in the day the heat consumed me, and the cold in the night, and my sleep has been chased from mine eyes," signifies temptations; "these twenty years have I served thee in thy house," signifies His own; "fourteen years for thy two daughters," signifies the first period in order that He might acquire to Himself therefrom the affections of truth; "and six years for thy flock," signifies that He might afterwards acquire good; "and thou hast changed my reward ten ways," signifies its state toward Him when He was applying these goods to Himself; "except the God of my father, the God of Abraham, and the Dread of Isaac, had been with me," signifies unless the Divine and the Divine Human; "surely now hadst thou sent me away empty," signifies that it would have claimed all things for itself; "God hath seen my misery and the weariness of my hands, and judged yesternight," signifies that all things were from Him by His own power.
And Jacob was wroth, and chided with Laban. That this signifies the zeal of the natural, is evident from the signification of "becoming wroth" or "angry," and the consequent "chiding," as being zeal; and from the representation of Jacob, as being the good of the natural, concerning which above. That "becoming wroth" or "angry," and the consequent "chiding" denotes zeal, is because in heaven, or with the angels, there is no anger, but in its stead zeal. For anger differs from zeal in there being evil in anger, but in zeal good; or in the fact that he who is in anger intends evil to the one against whom he is angry, whereas he who is in zeal intends good to the one toward whom he feels zeal. For this reason he who is in zeal can be good instantly, and when in the very act can be good toward others; but not he who is in anger. Although in the outward form zeal appears like anger, yet in the internal form it is altogether different.
And Jacob answered and said to Laban, What is my trespass? What is my sin, that thou hast hotly pursued after me? That this signifies that it was not of evil that He separated Himself, is evident from the signification of "transgression" and of "sin," as being evil. It is manifest that the pursuing was because Jacob had separated himself, thus the signification is that it was not of evil that He separated Himself.
Whereas thou hast felt about all my vessels, what hast thou found of all the vessels of thy house? That this signifies that no truths of good had been his own, but all had been given, is evident from the signification of the "vessels of his house," as being his own truths. (That "vessels" are truths, see above, n. 3068, 3079, 3316, 3318.) From this it is manifest that the "vessels of his house" denote his own truths. "To feel for them, and not to find," denotes that none had been his, and consequently that all had been given. How the case herein is may be seen above (n. 4151).
Set it here before my brethren and thy brethren, and let them judge between us two. That this signifies that there be judgment from what is just and equitable, is evident from the signification of "brethren," as being goods (see n. 2360, 3803, 3815, 4121). It follows that "my brethren and thy brethren" denote what is just and equitable, and it is manifest that "let them judge between us two" denotes judgment. That "my brethren and thy brethren" denote what is just and equitable, is because the subject here treated of is the natural; for in the natural that is properly called what is just and fair which in the spiritual is called what is good and true. There are in man two planes upon which are founded the celestial and spiritual things which are from the Lord. The one plane is interior, and the other exterior. The planes themselves are nothing else than conscience. Without these planes (that is, without conscience) nothing celestial and spiritual from the Lord can possibly be fixed, for it would flow through like water through a sieve. For this reason they who are without such a plane (that is, without conscience) do not know what conscience is; nay, they do not believe that there is anything spiritual and celestial. [2] The interior plane or interior conscience is where are good and truth in the genuine sense; for the good and truth that inflow from the Lord actuate this conscience. But the exterior plane is the exterior conscience, and is where there is what is just and equitable in the proper sense; for that which is just and equitable of both a moral and a civil kind, which likewise flows in, actuates it. There is also an outermost plane, which likewise appears as conscience, but is not conscience, namely, the doing of what is just and equitable for the sake of self and the world, that is, for the sake of one's own honor or fame, and for the sake of the world's wealth and possessions, and also for fear of the law. These three planes are what rule man, that is, they are the means through which the Lord rules him. By means of the interior plane (that is, by means of a conscience of spiritual good and truth) the Lord rules those who have been regenerated. By means of the exterior plane (or by means of a conscience of what is just and equitable, that is to say, by means of a conscience of what is good and true of both a moral and a civic kind) the Lord rules those who have not yet been regenerated, but who can be regenerated, and also are being regenerated; if not in the life of the body, yet in the other life. But by means of the outermost plane, which appears like conscience, and yet is not conscience, the Lord rules all the rest, even the evil; for without this government these would rush into all wicked and insane things, and do so rush when they are without the restraints of this plane. All those who do not suffer themselves to be ruled by means of these planes are either insane, or are punished according to the laws. [3] With the regenerate these three planes act as a one; for the one flows into the other, and an interior one disposes an exterior one. The first plane, or conscience of spiritual good and truth, is in man's rational; but the second plane, or conscience of moral and civic good and truth (that is, of what is just and equitable) is in man's natural. From this it is now manifest what the justice and equity are which are signified by the "brethren," namely, justice by "my brethren," and equity by "thy brethren;" for they are called justice and equity because the subject is the natural man, of which these are properly predicated.
These twenty years have I been with thee. That this signifies His own, is evident from the signification of "twenty," as being the good of remains (n. 2280). But when predicated of the Lord these remains are nothing else than His own (n. 1906). "Twenty years" signify the states of this own. (That "years" denote states, see above, n. 487, 488, 493, 893.) In the supreme sense the things contained in Jacob's words to Laban treat of the own in the natural which the Lord acquired for Himself by His own power, and in fact of the various states of this own.
Thy sheep and thy she-goats have not cast their young. That this signifies its state as to good and the good of truth, is evident from the signification of a "sheep," as being good (concerning which in what follows); and from the signification of a "she-goat," as being the good of truth (see n. 3995, 4006). By "good" simply so called is meant the good of the will; but by the "good of truth" is meant the good of the understanding. The good of the will is to do good from good; but the good of the understanding is to do good from truth. To those who do good from truth these two appear to be one and the same thing; but yet they differ much from each other; for to do good from good is to do it from the perception of good, and the perception of good exists solely with the celestial; whereas to do good from truth is to do it from memory-knowledge and the consequent understanding; but without the perception that it is so; and only because we have been so instructed by others, or by our own intellectual faculty have of ourselves arrived at the conclusion in question. This may indeed be a fallacious truth, but still if it has good as its end, that which the man does from this truth becomes as good. [2] That "sheep" signify goods, may be seen from many passages in the Word, of which the following only shall be adduced. In Isaiah: He was afflicted, and He opened not His mouth; He is led as a lamb to the slaughter, and as a sheep before her shearers, and He opened not His mouth (Isa. 53:7); concerning the Lord, where He is compared to a sheep, not from truth, but from good. In Matthew: Jesus said to the twelve whom He sent out, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel (Matt. 10:5-6); the "Gentiles to whom they should not go," denote those who are in evils. (That the "Gentiles" denote evils may be seen above, n. 1259, 1260, 1849.) The "cities of the Samaritans" denote those who are in falsities; "sheep," those who are in goods. [3] In John: Jesus after His resurrection said to Peter, Feed My lambs; the second time He said, Feed My sheep; and the third time, Feed My sheep (John 21:15-17); "lambs" here denote those who are in innocence; "sheep" as first mentioned, those who are in good from good; and "sheep" as last mentioned, those who are in good from truth. In Matthew: When the Son of man shall come in His glory, He shall set the sheep on His right hand, and the goats on His left; and He shall say unto them on His right hand, Come ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world; for I was a hungered, and ye gave Me to eat; I was thirsty, and ye gave Me to drink; I was a stranger, and ye took Me in; I was naked, and ye clothed Me; I was sick, and ye visited Me; I was in prison, and ye came unto Me. Inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me (Matt. 25:31-40); that "sheep" here denote goods (that is, those who are in good) is very evident. All kinds of the goods of charity are here contained in the internal sense, as of the Lord's Divine mercy will be shown elsewhere. By "he-goats" are specifically signified those who are in faith and in no charity. [4] In like manner in Ezekiel: As for you, O My flock, saith the Lord Jehovih, behold I judge between cattle and cattle, between the rams of the sheep, and the he-goats (Ezek. 34:17); that the "he-goats" are specifically those who are in the faith of no charity, may be seen from the signification of "he-goats," as being in a good sense those who are in the truth of faith, and thence in some charity; but in the opposite sense, those who are in the faith of no charity, and who reason concerning salvation from the starting point that faith saves. The same appears also from what the Lord says concerning the goats in Matthew, as cited above. But they who are in no truth of faith, and at the same time in no good of charity, are carried away into hell without such a judgment, that is, without any conviction that they are in falsity.
And the rams of thy flock have I not eaten. That this signifies the truth of good, in that He had taken nothing of his, is evident from the signification of "rams," as being the truths of good; for "sheep" signify goods, and hence "rams," because they belong to the sheep, signify the truths of good; and from the signification of "eating," as being to appropriate (see n. 3168, 3513, 3596, 3832), and thus to take; for that which is appropriated from another is taken from him.
The torn I brought not unto thee. That this signifies that evil not by his fault was with that good, is evident from the signification of "torn," as being death inflicted by another, and thus evil not by his fault. Evils with man have many origins. The first origin is from inheritance by continual derivations from grandparents and great-grandparents into the father, and from the father, in whom the evils are thus accumulated, to one's self. The second origin is from what is actual, that is, what a man acquires to himself by a life of evil. This evil he in part receives by inheritance, as from an ocean of evils, and carries into act; and in part adds thereto many things of himself. From this comes the own which man acquires for himself. But this actual evil, which man makes his own, has also various origins-in general two: one, that he receives evil from others through no fault of his own; and the other, that he receives it of his own accord, thus through his own fault. That which a man receives from others without any fault of his own, is what is signified in the Word by "what is torn;" but that which he receives of his own accord, thus through his own fault, is signified in the Word by a "carcass." [2] Hence it was that, as in the Ancient Church, so also in the Jewish, it was forbidden to eat that which had died of itself, or a carcass, and also that which had been torn; concerning which we read in Moses: Every soul that eateth a carcass and that which is torn, whether he be homeborn or a stranger, he shall wash his clothes, and bathe himself in water, and be unclean until the even; then shall he be clean. And if he wash them not, nor bathe his flesh, he shall bear his iniquity (Lev. 17:15-16). A carcass and that which is torn he shall not eat, to defile himself therewith: I am Jehovah (Lev. 22:8); "that which is torn" denotes the evil which is from falsity that is injected by the evil, who are the wild beasts in the forest which tear; for in the Word the infernals are compared to wild beasts. In the same: Men of holiness shall ye be unto Me; therefore ye shall not eat any flesh that is torn in the field, ye shall cast it to the dogs (Exod. 22:30). In Ezekiel: The prophet says to Jehovah, my soul hath not been defiled; and a carcass and that which is torn have I not eaten from my youth up, neither came there abominable flesh into my mouth (Ezek. 4:14). The priests shall not eat of any carcass or that which is torn, of fowl or of beast (Ezek. 44:31); speaking of the Lord's kingdom, that the new earth is there. [3] From these passages it may be seen what is meant in the internal sense by "that which is torn;" but to make this still more manifest, let us take an example. If a man who is leading a life of good, or who does well to another from willing well, suffers himself to be persuaded by another who is in evil that the life of good effects nothing toward salvation, for the reason that all are born in sins; and because no one can will good of himself, and therefore cannot do it; and that on this account a means of salvation has been provided which is called faith; and therefore that a man can be saved by faith without a life of good, and this even though he should receive faith in death's last hour-if such a person who has lived in a life of good suffers himself to be so persuaded, and then becomes careless in regard to life, and even treats it with contempt, he is said to be "torn"; for "torn" is predicated of good into which falsity is insinuated, and thereby the good becomes no longer living. [4] Take also as an example the conjugial, which in the beginning some one regards as heavenly, but afterwards one of the married partners or both of them suffer themselves to be persuaded that it is only for the sake of order in the world, and for the education and individual care of children, and for the sake of inheritance; and further that the bond of marriage is nothing but a matter of compact, which may be dissolved or relaxed by either party, provided that it is done by consent; the result being that after he has received this persuasion the individual has no heavenly idea of marriage; and supposing that lasciviousness is the consequence, there then comes into existence that which is called "torn"; and so in all other cases. [5] That it is the evil who tear, and this by reasonings from external things, into which internal things cannot be insinuated on account of the evil of life, may be seen from the following passages. In Jeremiah: A lion out of the forest hath slain the great ones, a wolf of the deserts hath laid them waste, a leopard watcheth over their cities, everyone that goeth out from thence is torn, because their transgressions are multiplied, their backslidings are increased (Jer. 5:5-6). And in Amos: Edom did pursue his brother with the sword, and destroyed his compassions, and his anger did tear perpetually, and he keeps his fury continually (Amos 1:11).
I bore the loss of it. That this signifies that good came of it, is evident from the signification of "bearing the loss," as being to make good; here, that good came of it. As regards the evil of fault, and the evil not of fault, which as before shown are signified by a "carcass" and "what is torn," the case is this. The evil of fault, or the evil which a man has contracted by actual life, and has also confirmed in thought even to belief and persuasion, cannot be amended, but remains to eternity; whereas the evil not of fault, which a man has not confirmed by thought, and of which he has not inwardly persuaded himself, does indeed remain, but only adheres in externals; for it does not penetrate to the interiors and pervert the internal man. Such is the evil through which good comes; for the internal man, which has not yet been affected and given consent, can see it in the external as evil, and therefore it can be removed. And as the internal man can see it, it can on that account at the same time see good more clearly; for good is seen more clearly from what is opposite than from what is not opposite; and the man is then also more sensibly affected by good. This then is what is meant by good coming of it.
From my hand didst thou require it. That this signifies that it was from Him, is evident from the signification of "hand," as being power (see n. 878, 3387), thus that it was from Him; for that which is from His own power is from Him.
Whether stolen by day or stolen by night. That this signifies the evil of self-merit in like manner, is evident from the signification of "stolen" or of "theft," as being the evil of self-merit. There is the evil of self-merit when a man ascribes good to himself, and supposes that it is from himself, and on this account desires to merit salvation. This evil is what is signified in the internal sense by "theft." But in regard to this evil, all who are being reformed at first suppose that good is from themselves, and therefore that by the good which they do they merit salvation; for their supposing that they merit salvation by the good which they do is the result of their supposing that the good is from themselves, for the one idea coheres with the other. But they who suffer themselves to be regenerated do not confirm this in their thought, or persuade themselves that it is so; but the idea is gradually dissipated. For so long as anyone is in the external man, as is the case with all in the beginning of their reformation, he cannot do otherwise than think so, because he thinks solely from his external man. But when the external man together with its concupiscences is being removed, and the internal man is beginning to work; that is, when the Lord flows in through the internal man with the light of intelligence, and thereby enlightens the external man; the man then begins to believe otherwise, and ascribes good not to himself, but to the Lord. From this it is plain what is here meant by that evil of self-merit through which comes good, in like manner as through the evil which is not of fault, concerning which above. But if when he has arrived at adult age a man confirms in his thought, and altogether persuades himself that he merits salvation by the good he does, the evil in question inheres radically, and cannot be amended. For such men claim to themselves that which is the Lord's, and thus do not receive the good which continually flows in from the Lord; but immediately on its flowing in, divert it to themselves, and into their own, and consequently defile it. These are the evils which in the proper sense are signified by "thefts" (see n. 2609).
Thus I was; in the day the heat consumed me, and the cold in the night, and my sleep has been chased from mine eyes. That this signifies temptations, is evident from the signification of "heat" and "cold," as being that which is of too much love, and that which is not at all of it, thus the two extremes; "day" signifies a state of faith or truth when it is at its height; and "night" a state of no faith or truth (see n. 221, 935, 936); and from the signification of "sleep driven from the eyes," as being continually or without rest. Inasmuch as these are such things as are experienced in temptations, therefore by these words are signified temptations in general. The reason why "heat" signifies too much love, is that spiritual fire and heat are love; and on the other hand, spiritual cold is no love. For man's very life is nothing but love; for without love man has no life whatever; nay, if he will reflect he can know that all the vital fire and heat in his body are from this source. Yet "cold" does not signify the privation of all love, but the privation of spiritual and heavenly love, and the privation of this is what is called spiritual death. When man is deprived of this love, he is kindled with the love of self and of the world. This love is relatively cold, and also becomes cold, not only with man when living in the body, but also when he comes into the other life. If when living in the body the love of self and of the world is taken away from him, he becomes so cold as to have scarcely any life; and it would be the same if he were compelled to think in a holy manner of heavenly and Divine things. In the other life, when such a man comes among the infernals, he is in the fire or heat of cupidities; but if he approaches heaven, this fire and heat are turned into cold, the more intense the nearer he approaches, with an increase of torment in like degree. This cold is what is meant by the "gnashing of teeth" which is ascribed to those who are in hell (Matt. 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28).
These twenty years have I served thee in thy house. That this signifies His own, is evident from the signification of "twenty," as being the good of remains (see n. 2280), and which when predicated of the Lord denotes that which He acquired to Himself (n. 1906), thus His own; and from the signification of "serving," as being when predicated of the Lord His own power (n. 3975, 3977).
Fourteen years for thy two daughters. That this signifies the first period in order that He might acquire to Himself therefrom the affections of truth, is evident from the signification of "fourteen," or two weeks, as being the first period; for in the Word "weeks" signify nothing else than an entire period great or small (see n. 2044, 3845), and when two weeks are named as one, the signification is the same, for to double a number and to multiply it into itself does not take away its signification; whence it is manifest what is meant here by "fourteen," or two weeks; and from the signification of the "two daughters," here Rachel and Leah, as being the affections of truth (n. 3758, 3782, 3793, 3819); "daughters" signify affections (n. 2362).
And six years for thy flock. That this signifies that He might afterwards acquire good, is evident from the signification of "six," as being combat and labor (see n. 720, 737, 900), here, that which remained of combat and labor, and thus what came afterwards; and from the signification of "flock," as being good (n. 343, 2566, 3518).
And thou hast changed my reward ten ways. That this signifies its state toward Him when He was applying these goods to Himself, is evident from the signification of "reward," when predicated of the Lord, as denoting from Himself (see n. 3996, 3999), thus when he was applying goods to himself; and from the signification of "changing" them, as being the state of the good signified by "Laban" toward Him. "Ten ways" denote a very great change (see n. 4077).
Except the God of my father, the God of Abraham, and the Dread of Isaac, had been with me. That this signifies unless the Divine and the Divine Human, is evident from the signification of "the God of my father," when predicated of the Lord, as being the Divine as to good; the "Father" being the Divine good, and the "Son" the Divine truth (n. 2803, 3704), here, the Divine good of each Essence; from the signification of "the God of Abraham," as being the Divine Itself which is called the Divine Essence, for Abraham represents the Lord as to the Divine Itself (n. 2011, 3439); and from the signification of the "Dread of Isaac," as being the Divine Human. The "Dread" is mentioned because the Divine truth is meant, for the Divine truth carries with it fear, dread, and terror to those who are not in good; but not so the Divine good, which terrifies no one. The same is meant further on in this chapter: "Jacob swore by the Dread of his father Isaac" (verse 53). For as Laban was then separated from Jacob (that is, the mediate good separated from good Divine) he was in such a state as to wish to inflict evil, as is manifest from what is said of Laban. Therefore as he was in such a state, it is said the "Dread of Isaac." That the "Dread of Isaac" means the God of Isaac, everyone can see, and also that Laban was in that state. Isaac represents the Lord's Divine Human, and this as to the Divine rational (n. 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210, 3973). [2] As to the Divine truth which is from the Lord carrying fear with it to those who are not in good, but not the Divine good, the case is this: The Holy which proceeds from the Lord has in itself Divine good and Divine truth. These proceed continually from the Lord. From them is the light which is in the heavens, and therefore the light which is in human minds, and consequently wisdom and intelligence, for these are within that light. But that light, or wisdom and intelligence, affects all according to their reception. Those who are in evil do not receive the Divine good, for they are in no love and charity; for all good is of love and charity. The Divine truth however can be received even by the evil, but only by their external man, not by their internal. [3] This is like the heat and light from the sun. Spiritual heat is love, and thus good; but spiritual light is faith, and thus truth. When heat is received from the sun, the trees and flowers vegetate and produce leaves, flowers, and fruits or seeds. This comes to pass in the time of spring and summer. When however heat is not received from the sun, but only light, nothing vegetates, but all vegetation grows torpid, as in the time of autumn and winter. So also it is with spiritual heat and light, which are from the Lord. If man is like spring or summer, he receives the good of love and charity, and produces fruits; but if he is like autumn and winter, he does not receive the good of love and charity, and accordingly does not produce fruits. Yet he may still receive light, that is, may know the things of faith or truth. Wintry light has a similar effect, for it presents colors and beauties and makes them conspicuous, like summer light, but with the difference that it does not penetrate toward the interiors, because there is no heat in it, and hence no quickening. [4] When therefore good is not received, but only light, it is as when heat is not received in objects, but only an image of form and beauty from the light, and hence there is cold within; and where there is cold within, there is a torpor of everything there, and as it were a shrinking and shuddering when light introduces itself there. This is what causes fear, dread, and terror in living things. By this comparison it may in some degree be comprehended how it is with the fear, dread, and terror that come to the evil-that is, that they do not come from the Divine good, but from the Divine truth, and this when they do not receive the Divine good, and yet receive the Divine truth. Also, that Divine truth without good cannot penetrate toward the interiors, but merely adheres to the extremes, that is, to the external man, and mostly to its sensuous part; and that from this a man sometimes appears beautiful in the external form, when yet he is foul in the internal form. From this it may also be seen what is the nature of the faith that exists with very many, which they say saves without good works, that is, without willing well and acting well. [5] As the Divine truth proceeds from the Divine Human, but not from the Divine Itself, it is therefore the Divine Human which is here signified by the "Dread of Isaac;" for, as just now said, it is the Divine truth which terrifies, but not the Divine good. That the Divine truth proceeds from the Lord's Divine Human, but not from the Divine Itself, is an arcanum not hitherto disclosed. The case is this: Before the Lord came into the world the Divine Itself flowed into the whole heaven; and as heaven then consisted for the most part of the celestial, that is, of those who were in the good of love, through this influx, by the Divine Omnipotence, there was brought forth the light which was in the heavens, and thereby wisdom and intelligence. But after the human race had removed itself from the good of love and charity, that light could no longer be produced through heaven, nor, consequently, the wisdom and intelligence that would penetrate down to the human race. For this cause, from the necessity of their being saved, the Lord came into the world, and made the Human in Himself Divine, in order that as to His Divine Human He might become the Divine Light, and might thus illuminate the universal heaven and the universal world. From eternity He had been the Light itself, for that Light was from the Divine Itself through heaven. And it was the Divine Itself which took on the human, and made this Divine; and when this was made Divine, He could then thereby illuminate not only the celestial heaven itself, but also the spiritual heaven, and likewise the human race, which received and receives the Divine truth in good, that is, in love to Him and in charity toward the neighbor, as is manifest in John: As many as received Him, to them gave He power to become the sons of God, to them that believe on His name; who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (John 1:12-13). [6] From what has now been said we can see what is signified by these words in John: In the beginning was the Word, and the Word was with God, and God was the Word. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. In Him was life, and the life was the light of men. That was the true light, that lighteth every man that cometh into the world (John 1:1-4, 9 seq.). The "Word" here signifies the Divine truth. Nevertheless that the Lord is Divine good as to each essence, and that the Divine truth proceeds from Him, may be seen above (n. 3704). For the Divine good cannot be received by man, nor even by an angel, but only by the Lord's Divine Human, as is meant by these words in John: No one hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, He hath exhibited Him (John 1:18). But the Divine truth can be received, but in such a quality as is possible with the man who receives; and in this the Divine good can dwell, with a difference according to the reception. [7] Such are the arcana which are presented to the angels when these words are read by man: "Except the God of my father, the God of Abraham, and the Dread of Isaac, had been with me." From this it is manifest how much that is heavenly there is in the Word, and in every particular of it, even when nothing of it is apparent in the sense of the letter; and also what angelic wisdom is in comparison with human wisdom; and that the angels are in the highest arcana while the man does not even know that there is any arcanum within. Rut these things which have been mentioned are only a very few, for in these arcana the angels see and perceive things innumerable, nay, things relatively unlimited, which cannot possibly be uttered, because human speech is not adequate to express them, nor is the human mind capable of receiving them.
Surely now hadst thou sent me away empty. That this signifies that it would have claimed all things for itself, is evident from the signification of "sending away empty," as being to take all things away from him, and thus to claim all things for itself.
God hath seen my misery and the weariness of my hands, and judged yesternight. That this signifies that all things were from Him by His own power, is evident from the signification of "misery," and of the "weariness of the hands," as being temptations; and as by temptations and victories the Lord united the Divine to the human, and made this also Divine, and this from His own power, these things are signified by the same words. (That by temptations and victories the Lord united the Divine to the Human, and made this Divine by His own power, may be seen above, n. 1661, 1737, 1813, 1921, 2776, 3318; and also that the "hollow of the hand," or the "hand," is power, n. 878, 3387; consequently that "my palms," or "hands," denote His own power.) "God hath seen, and hath judged," signifies the Lord's Divine, in that the Divine which was in Him, and which was His, did it.
Verse 43. And 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; and what can I do this day unto these my daughters, or unto their sons which they have borne? "And Laban answered, and said unto Jacob," signifies an obscure state of perception; "the daughters are my daughters, and the sons are my sons, and the flock is my flock," signifies that all the affections of truth, and all the truths and goods, were its own; "and all that thou seest is mine," signifies that so was all the perceptive and intellectual faculty; "and what can I do this day unto these my daughters, or unto their sons which they have borne?" signifies that it did not dare to claim them for itself.
And Laban answered and said unto Jacob. That this signifies an obscure state of perception, is evident from the signification of "answering and saying," as being perception. (That in the historic parts of the Word "to say" denotes to perceive, may be seen above, n. 1898, 1919, 2080, 2862, 3395, 3509.) That the state of perception is obscure is evident from what Laban says, namely, that the daughters, the sons, and the flock were his, whereas they were not his; and from the internal sense, that the mediate good claimed all goods and truths as its own. (As regards these things said by Laban, see above, n. 3974, 4113.)
The daughters are my daughters, and the sons are my sons, and the flock is my flock. That this signifies that all the affections of truth, and all the truths and goods, were its own, is evident from the signification of "daughters," here Rachel and Leah, as being the affections of truth (see n. 3758, 3782, 3793, 3819); from the signification of "sons," as being truths (n. 489, 491, 533, 1147, 3373); and from the signification of "flock," as being goods (n. 343, 1565, 2566). That it claimed them for itself as if they were its own, is manifest, for Laban said, "The daughters are my daughters, and the sons are my sons, and the flock is my flock."
And all that thou seest is mine. That this signifies that so was all the perceptive and intellectual faculty, is evident from the signification of "seeing," as being to perceive and understand (see n. 2150, 3863), thus that all the perceptive and intellectual faculty of truth and good belonged to it. How the case herein is has already been stated, and has been illustrated by what takes place in the other life, namely, that when spirits, especially those of a mediate kind, are in an angelic society, they do not then know otherwise than that the affections of good and truth which flow into them from the society are theirs, such being the communication of affections and thoughts in the other life; and in proportion as they are conjoined with that society, so do they think. When these same spirits are separated from the society, they are indignant; and when they come into this state of indignation, they also come into an obscure state (spoken of above, n. 4184); and in this state having no interior perception, they claim for themselves the goods and truths which belong to the angelic society, and which they had by the communication above mentioned. It is this state which is described in this verse. Moreover by much experience it has been given me to know how the affections of good and truth are communicated to others. Spirits of this kind have sometimes been with me, and when conjoined by somewhat of affection, they knew no otherwise than that my thoughts and affections were theirs. And I was informed that the like takes place with all men; for every man has spirits with him, who as soon as they come to him and enter into his affections, know no otherwise than that all things which are the man's (that is, all things of his affection and thought) are theirs. In this way spirits are conjoined with a man, and through them he is ruled by the Lord (n. 2488); concerning which facts something shall be stated from experience hereafter, at the end of the chapters.
And what can I do this day unto these my daughters, or unto their sons which they have born? That this signifies that it did not dare to claim them for itself, is evident from the signification of "daughters," as being the affections of truth; and of "sons," as being truths (spoken of just above, n. 4185). That its not daring to claim them for itself is signified by "what can I do this day unto them?" is manifest from what precedes, namely, that God said to him in a dream, "Take heed to thyself lest thou speak with Jacob from good even to evil" (verse 24).
Verses 44-46. And now come, let us make a covenant, I and thou, and let it be for a witness between me and thee. And Jacob took a stone, and set it up for a pillar. And Jacob said unto his brethren, Gather stones; and they took stones, and made a heap, and they did eat there upon the heap. "And now come, let us make a covenant, I and thou, and let it be for a witness between me and thee," signifies the conjunction of the Divine natural with the goods of works, in which are they who are aside, or the Gentiles; "and Jacob took a stone, and set it up for a pillar," signifies such truth and the derivative worship; "and Jacob said unto his brethren," signifies those who are in the good of works; "gather stones; and they took stones, and made a heap," signifies truths from good; "and they did eat there upon the heap," signifies appropriation from good Divine.
And now come, let us make a covenant, I and thou, and let it be for a witness between me and thee. That this signifies the conjunction of the Divine natural with the goods of works, in which are they who are aside, or the Gentiles, is evident from the signification of a "covenant," as being conjunction (see n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021); from the representation here of Laban, who is "I," as being the goods of works, as shown in what follows; and from the representation of Jacob, who here is "thou," as being the Divine natural. [2] That by "Laban" are here signified the goods of works in which are those who are aside, or the Gentiles, is for the reason that as Laban is now separated from Jacob (that is, mediate good from the good Divine of the natural), he can no longer represent mediate good; but as he had served for a means, he therefore represents some good, and indeed good that is aside, or collateral good. Before Laban had been thus conjoined with Jacob, he represented collateral good (see n. 3612, 3665, 3778), and accordingly good that is aside, the nature of which will be stated in what follows. It is similar with Laban as with Lot and Ishmael. So long as Lot was with Abraham, he represented the Lord as to the external sensuous man (n. 1428, 1434, 1547, 1597, 1598, 1698); but when he had been separated from Abraham, he represented those who are in external worship, but yet in charity (n. 2317, 2324, 2371, 2399), and also several states of the church successively (n. 2422, 2459). [3] It was so with Ishmael: so long as he was with Abraham, he represented the Lord's first rational (n. 1893, 1949-1951); but when he was afterwards separated, he represented those who are called the spiritual (n. 2078, 2691, 2699, 3263, 3268). Such also is the case with Laban. The reason is, that although a separation has been made, conjunction still remains, but not that which existed before. It is for this reason that Laban here and in what now follows represents the goods of works, such as are with those who are aside, that is, with the Gentiles. The Gentiles are said to be aside, or in collateral good, because they are outside of the church. Those within the church who are in truth and good are not in a collateral line, but in the direct line, for they have the Word, and through the Word they have direct communication with heaven, and through heaven with the Lord; but not so the Gentiles, for these have not the Word, and know not the Lord. For this reason they are said to be aside. Those Gentiles are meant who are in the goods of works, that is, who are in externals within which there is the good of charity. These are what are called the "goods of works," but not "good works;" for good works may exist without having goods within, but not so the goods of works.
And Jacob took a stone, and set it up for a pillar. That this signifies such truth and the derivative worship, is evident from the signification of a "stone," as being truth (see n. 643, 1298, 3720); and from the signification of a "pillar," as being the derivative worship, that is, the worship which is from truth (n. 3727). From this it is manifest that such truth and the derivative worship are signified by these words. It is said "such truth," namely, such as exists with the Gentiles; for although the Gentiles know nothing about the Word, and accordingly nothing about the Lord, they nevertheless have external truths such as Christians have; as for instance that the Deity is to be worshiped in a holy manner, that festivals are to be observed, that parents are to be honored, that we must not steal, must not commit adultery, must not kill, and must not covet the neighbor's goods; and thus such truths as those of the Decalogue; which also are for rules of life within the church. The wise among them observe these laws not only in the external form, but also in the internal. For they think that such things are contrary not only to their religious system, but also to the general good, and thus to the internal duty which they owe to man, and that consequently they are contrary to charity, although they do not so well know what faith is. They have in their obscurity somewhat of conscience, contrary to which they are not willing to act, and in fact some of them cannot do so. From this it is evident that the Lord rules their interiors, although they are in obscurity; and thus that He imparts to them the faculty of receiving interior truths, which they do also receive in the other life. (See what has been shown above respecting the Gentiles, n. 2589-2604.) [2] It has at times been given me to speak with Christians in the other life concerning the state and lot of the Gentiles outside of the church, in that they receive the truths and goods of faith more easily than do Christians who have not lived according to the precepts of the Lord; and that Christians think cruelly about them, in assuming that all who are out of the church are damned, and this from the received canon that without the Lord there is no salvation. This indeed, as I have said to them, is true; but the Gentiles who have lived in mutual charity, and have done from a kind of conscience what is just and equitable, receive faith and acknowledge the Lord more easily in the other life than those within the church who have not lived in such charity. Moreover Christians are in what is false, in believing that heaven is for them alone, because they have the book of the Word, written on paper but not in their hearts; and because they know the Lord, and yet do not believe that He is Divine as to His Human; but acknowledge Him only as a common man in respect to His other essence, which they call His human nature, and therefore when left to themselves and their own thoughts, they do not even adore Him. Thus it is they who are out of the Lord, for whom there is no salvation.
And Jacob said unto his brethren. That this signifies those who are in the good of works, is evident from the representation of Jacob, as being the Lord's Divine natural (concerning which above); and from the signification of "brethren," as being goods (see n. 3815, 4121); here, those who are in the goods of works, and who are Gentiles, as has been shown above (n. 4189). For all who are in good are conjoined with the Divine of the Lord, and on account of this conjunction are called by the Lord "brethren;" as in Mark: Jesus looking round on them which sat about Him, saith, Behold My mother, and My brethren; for whosoever shall do the will of God, the same is My brother, and sister, and mother (Mark 3:31, 34-35). All conjunction is through love and charity, as everyone can see; for spiritual conjunction is nothing else than love and charity. That love to the Lord is conjunction with Him is manifest; and that charity toward the neighbor is the same, is evident from the words of the Lord in Matthew: Inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me (Matt. 25:40); the subject treated of here being the works of charity.
Gather stones; and they took stones, and made a heap. That this signifies truths from good, is evident from the signification of "stones," as being truths (concerning which just above, n. 4190); and from the signification of a "heap," as being good. That a "heap" signifies good, is because in old time, before they built altars, they made heaps, and ate together upon them, for a witness that they were joined together by love. But afterwards, when the representatives of the ancients were regarded as holy, instead of heaps they built alters; which also were of stones, but arranged in a more orderly manner (Josh. 22:28, 34). This is the reason why a "heap" has the same signification as an "altar," namely, the good of love; and by the "stones" in it are signified the truths of faith.
And they did eat there upon the heap. That this signifies appropriation from good Divine, is evident from the signification of "eating together," as being communication, conjunction, and appropriation (see n. 2187, 2343, 3168, 3513, 3596, 3832); and from the signification of a "heap," as being good (concerning which just above, n. 4192); here, good Divine.
Verses 47-50. And Laban called it Jegar-sahadutha, and Jacob called it Galeed. And Laban said, This heap is a witness between me and thee this day; therefore he called the name of it Galeed; and Mizpah; for he said, Jehovah watch between me and thee, for we shall be hidden a man from his fellow. If thou shalt afflict my daughters, and if thou shalt take women over my daughters, there is no man with us; see, God is witness between me and thee. "And Laban called it Jegar-sahadutha," signifies its quality on the part of the good represented by Laban; "and Jacob called it Galeed," signifies its quality on the part of the good of the Divine natural; "and Laban said, This heap is a witness between me and thee this day; therefore he called the name of it Galeed," signifies that it will be so to eternity, hence its quality again; "and Mizpah; for he said, Jehovah watch between me and thee," signifies the presence of the Lord's Divine natural; "for we shall be hidden a man from his fellow," signifies separation in respect to what is of the church; "if thou shalt afflict my daughters, and if thou shalt take women over my daughters, there is no man with us," signifies that the affections of truth are to remain within the church; "see, God is witness between me and thee," signifies confirmation.
And Laban called it Jegar-sahadutha. That this signifies its quality on the part of the good represented by Laban, is evident from the signification of "calling," and of "calling by name," as being the quality (see n. 144, 145, 1754, 2009, 2724, 3421). In the idiom of Syria whence Laban came, "Jegar-sahadutha" means "the heap of witness." In ancient times such heaps were for a sign, or for a witness, and afterwards were also for worship; here, for a sign and for a witness; for a sign, that the boundary was there; and for a witness, that a covenant was made there, and that neither of them should pass it to do evil to the other; as is evident also from Laban's words: This heap be witness, and the pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap to me, and this pillar, for evil (Gen. 31:52). From this it is manifest what "Jegar-sahadutha" (or "the heap of witness") involves. But in the internal sense it signifies the quality of good from truths on the part of Laban, that is, on the part of those who are in the goods of works, that is, on the part of the Gentiles.
And Jacob called it Galeed. That this signifies its quality on the part of the good of the Divine natural, is evident from the representation of Jacob, as being the Lord's Divine natural, as frequently shown above. In the Hebrew idiom, or in that of Canaan, whence Jacob came, "Galeed" means "a heap" and "a witness," or a "witness heap." What a "witness heap" is in the internal sense, now follows.
And Laban said, This heap is a witness between me and thee this day; therefore he called the name of it Galeed. That this signifies that it will be so to eternity, hence its quality again, is evident from the signification of a "heap," as being good (see n. 4192); and from the signification of a "witness," as being the confirmation of good by truth (concerning which below); from the signification of "this day," as being eternity (n. 2838, 3998); and from the signification of "calling a name," as being the quality (n. 144, 145, 1754, 2009, 2724, 3421). The quality itself is contained in the name "Galeed;" for in ancient times the names imposed contained the quality (n. 340, 1946, 2643, 3422). From this it is manifest what is signified by, "Laban said, This heap is a witness between me and thee this day; therefore he called the name of it Galeed," namely, a testification of the conjunction of the good here signified by "Laban" with the good Divine of the Lord's natural, consequently the conjunction of the Lord with the Gentiles by good; for this good is what is now represented by Laban (n. 4189). The truths of this good are what testify of the conjunction; and yet so long as they live in the world their good is aside, because they have not truths Divine. But they who live in this good (that is, in mutual charity), although they have no truths Divine direct from the Divine fountain (that is, from the Word), they nevertheless have not their good closed up, but such that it can be opened; and it also is opened in the other life, when they are there instructed in the truths of faith, and concerning the Lord. It is otherwise with Christians, of whom those who are in mutual charity, and still more those who are in love to the Lord, are in direct good while living in the world, because they are in truths Divine; and therefore they enter into heaven without such instruction, provided there have not been in their truths falsities, which must first be dispelled. But those Christians who have not lived in charity have closed heaven against themselves, and very many of them to such a degree that it cannot be opened; for they know truths, and deny them, and also harden themselves against them, if not with the mouth, yet in the heart. [2] Laban's first calling the heap "Jegar-sahadutha" in his own idiom, and then "Galeed" in the idiom of Canaan, when both have nearly the same meaning, is for the sake of the application, and of the conjunction thereby. To speak in the idiom of Canaan, or "with the lip of Canaan," is to apply one's self to the Divine; for by "Canaan" is signified the Lord's kingdom, and in the supreme sense the Lord (n. 1607, 3038, 3705); as is manifest in Isaiah: In that day there shall be five cities in the land of Egypt that speak with the lips of Canaan, and that swear to Jehovah Zebaoth. In that day shall there be an altar to Jehovah in the midst of the land of Egypt, and a pillar at the border thereof to Jehovah. And it shall be for a sign and for a witness to Jehovah Zebaoth in the land of Egypt (Isa. 19:18-20). [3] That a "witness" denotes the confirmation of good by truth, and of truth by good, and that hence a "testimony" denotes the good from which is truth, and the truth which is from good, may be seen from the Word in other passages. That a "witness" denotes the confirmation of good by truth and of truth by good, is evident from the following passages. In Joshua: Joshua said unto the people, Ye are witnesses against yourselves, that ye have chosen Jehovah to serve Him. And they said, We are witnesses. Now therefore put away the strange gods which are in the midst of you, and incline your heart unto Jehovah the God of Israel. And the people said unto Joshua, Jehovah our God will we serve, and unto His voice will we be obedient. And Joshua made a covenant with the people that day, and set them a statute and a judgment in Shechem. And Joshua wrote these words in the book of the law of God; and he took a great stone, and set it up there under an oak that was in the sanctuary of Jehovah. And Joshua said unto all the people, Behold, this stone shall be for a witness to us, for it hath heard all the words of Jehovah which He spake unto us; and it shall be to you for a witness, lest ye deny your God (Josh. 24:22-27); that a "witness" here is confirmation, is manifest, and indeed the confirmation of a covenant, and accordingly of conjunction; for a "covenant" signifies conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021). And as conjunction with Jehovah or the Lord is not possible except by good; nor the good which conjoins except that which has its quality from truth; it follows that a "witness" denotes the confirmation of good by truth. The good here meant is conjunction with Jehovah or the Lord by their choosing Him to serve Him; the truth by which the confirmation was made being the "stone." (That a "stone" denotes truth may be seen above, n. 643, 1298, 3720.) In the supreme sense, the "stone" is the Lord Himself, because all truth is from Him, and therefore He is called the "Stone of Israel" (Gen. 49:24); and it is also said, "Behold, this stone shall be for a witness to us, for it hath heard all the words of Jehovah which He spake unto us." [4] In John: I will give unto my two witnesses, that they shall prophesy a thousand two hundred and sixty days, clothed in sackcloth. These are the two olive-trees and the two lampstands that stand before the God of the earth. And if any man desire to hurt them, fire proceedeth out of their mouth, and devoureth their enemies; these have power to shut heaven. And when they shall have finished their testimony, the beast that cometh up out of the abyss shall make war with them, and shall overcome them, and shall kill them. And after three days and a half, the breath of life from God entered into them, so that they stood upon their feet (Rev. 11:3-7, 11); that the "two witnesses" here mentioned are good and truth (that is, the good in which is truth, and the truth which is from good), both confirmed in hearts, is manifest from its being said that the two witnesses are the two olive-trees and the two lampstands. (That an "olive-tree" is such good, may be seen above, n. 886.) The "two olive-trees" denote celestial good and spiritual good. Celestial good is that of love to the Lord, and spiritual good is that of charity toward the neighbor. The "lampstands" are the truths of these goods, as will appear when of the Lord's Divine mercy the subject of lampstands is treated of. That these goods and truths have power to shut heaven and to open heaven may be seen in the preface to the twenty-second chapter. That "the beast out of the abyss (that is, out of hell) will kill them," signifies the vastation of good and truth within the church; and that "the spirit of life from God entered into them, so that they stood upon their feet," signifies a new church. [5] That as in ancient times heaps were placed as witnesses, so afterwards were altars, is evident in Joshua: The Reubenites and the Gadites said, Behold the pattern of the altar of Jehovah which our fathers made, not for burnt-offering, and not for sacrifice; but it is a witness between us and you. And the sons of Reuben and the sons of Gad called the altar, A witness between us that Jehovah is God (Josh. 22:28, 34). (An "altar" is the good of love, and in the supreme sense the Lord Himself, n. 921, 2777, 2811.) In the internal sense a "witness" denotes the confirmation of good by truth. [6] As by a "witness" is signified the confirmation of good by truth and of truth by good, therefore in the supreme sense by a "witness" is signified the Lord, because He is the Divine truth that confirms; as in Isaiah: I will make an everlasting covenant with you, even the true mercies of David; behold I have given Him for a Witness to the peoples, a prince and commander to the peoples (Isa. 55:4). In John: And from Jesus Christ, who is the faithful Witness, the firstborn from the dead, and the prince of the kings of the earth (Rev. 1:5). In the same: These things saith the faithful and true Witness, the beginning of the creation of God (Rev. 3:14). [7] The command given in the representative church, that all truth shall stand on the word of two or three witnesses, and not on that of one (Num. 35:30; Deut. 17:6, 7; 19:15; Matt. 18:16), is founded on the Divine law that one truth does not confirm good, but a number of truths; for one truth without connection with others is not confirmatory, but a number together, because from one may be seen another. One does not produce any form, and thus not any quality, but only a number that are connected in a series. For as one tone does not produce any melody, still less harmony, so neither does one truth. These are the things on which the law in question is founded, although in the outward form it appears to be founded in the civic state; the one however is not contrary to the other, as is also the case with the precepts of the Decalogue, concerning which see above (n. 2609). [8] That a "testimony" denotes the good from which is truth, and the truth which is from good, follows from what has been said; and also from the fact that the ten precepts of the Decalogue written upon the tables of stone are called in one word the "testimony," as in Moses: Jehovah gave unto Moses, when He had made an end of speaking with him upon Mount Sinai, the two tables of the testimony, tables of stone, written with the finger of God (Exod. 31:18). In the same: Moses went down from the mount, and the two tables of the testimony were in his hand, tables that were written on their two sides (Exod. 32:15). And as the tables were placed in the ark, the ark is called the "ark of the testimony," as in Moses: Jehovah said to Moses, Thou shalt put into the ark the testimony which I shall give thee (Exod. 25:16, 21). Moses took and put the testimony into the ark (Exod. 40:20). In the same: I will meet with thee, and I will speak with thee from above the mercy-seat from between the two cherubim which are upon the ark of the testimony (Exod. 25:22). In the same: That the cloud of incense may cover the mercy-seat, that is upon the testimony (Lev. 16:13). In the same: The rods of the twelve tribes were left in the tent of meeting before the testimony (Num. 17:4). (That from this the ark was also called the "ark of the testimony," see, besides the passage cited, Exod. 25:22; 31:7; Rev. 15:5.) [9] The precepts of the Decalogue were therefore called the "testimony," because they were of the covenant, thus of the conjunction between the Lord and man; which conjunction cannot come into existence unless man keeps the precepts, not only in external form, but also in internal. What the internal form of these precepts is, may be seen above (n. 2609); and therefore it is good confirmed by truth, and truth derived from good, which is signified by the "testimony." Because this is so, the tables were also called the "tables of the covenant;" and the ark, the "ark of the covenant." From all this it is manifest what in the genuine sense is signified in the Word by the "testimony" (as in Deut. 4:45; 6:17, 20; Isa. 8:16; 2 Kings 17:15; Ps. 19:7; 25:10; 78:5; 93:5; 119:2, 22, 24, 59, 79, 88, 138, 167; 122:3-4; Rev. 6:9; 12:17; 19:10).
And Mizpah; for he said, Jehovah watch between me and thee. That this signifies the presence of the Lord's Divine natural, namely, in the good which is now represented by Laban, is evident from the signification of "looking," or "watching," as being presence; for he who looks at another, or sees him from a high outlook, is present with him by sight. Besides, "to see," when predicated of the Lord, denotes foresight and providence (n. 2837, 2839, 3686, 3854, 3863), thus also presence, but by foresight and providence. As regards the presence of the Lord, He is present with everyone, but according to the reception; for everyone's life is from the Lord alone. They who receive His presence in good and truth, are in the life of intelligence and wisdom; but they who do not receive His presence in good and truth, but in evil and falsity, are in the life of insanity and folly; but yet are in the capacity of understanding and being wise. That they are nevertheless in this, may be seen from their knowing how to feign and simulate what is good and true in the outward form, and thereby to captivate men, which would be by no means the case if they had not this capacity. The quality of the presence is signified by "Mizpah;" here, the quality with those who are in the goods of works, that is, with the Gentiles, who are here represented by Laban; for in the original language the name "Mizpah" is derived from "looking."
For we shall be hidden a man from his fellow. That this signifies separation in respect to what is of the church, is evident from the signification here of "being hidden," as being separation; and from the signification of "a man from his fellow," as being those who are within the church, and those who are without it. These are said to be "hidden," because they are separated in respect to good and truth, and thus in respect to the things of the church.
If thou shall afflict my daughters, and if thou shalt take women over my daughters, there is no man with us. That this signifies that the affections of truth are to remain within the church, is evident from the signification of "daughters," here Rachel and Leah, as being the affections of truth (see n. 3758, 3782, 3793, 3819); from the signification of "women," as being the affections of a truth that is not genuine, thus such as are not of the church; for the affections of truth make the church; so that to "take women over them" signifies that there would be other affections than those of genuine truth; from the signification of "no man with us," as being when a man shall be hidden from his fellow, that is, when they are separated (concerning which just above, n. 4199). From this it is manifest that by these words is signified that the affections of genuine truth are to remain within the church, and not to be defiled with truths not genuine.