That Reuben went and lay with Bilhah his father's concubine. That this signifies the profanation of good by means of faith separate, and that and Israel heard signifies that this faith was rejected, is evident from the representation of Reuben as being faith in doctrine and in understanding, which is the first thing of the church (see n. 3861, 3866), here this faith separate from charity (of which in what follows); and from the signification of "lying with Bilhah his father's concubine," as being the profanation of good, for "to commit adultery" signifies to pervert or adulterate goods (n. 2466, 2729, 3399), but "to lie with a father's concubine" is to profane them; and from the signification of "Israel heard," as being that this faith was rejected. In the proper sense by Israel's hearing is signified that the spiritual church knew this and assented to it; for by "hearing" is signified hearkening to, and by "Israel" the spiritual church; but that the true church does not assent, will appear from what will be said about Reuben. But in the internal sense is signified that this faith was rejected, for it is not said what Jacob felt and thought about this nefarious deed; nevertheless that he utterly abominated and abhorred it, is manifest from his prophecy respecting Reuben: Reuben, thou art my firstborn, my strength, and the beginning of my might; excellent in honor, and excellent in power. Unstable as water, thou shalt not excel, who wentest up thy father's bed, then profanedst thou it, he went up my couch (Gen. 49:3, 4); and from Reuben's being on this account deprived of his birthright (1 Chron. 5:1). Hence it is evident that by "Israel heard" is signified that this faith was rejected. (That "birthright" is the faith of the church may be seen above, n. 352, 2435, 3325.) [2] The profanation of good is effected by faith separate when the truth of the church and its good are acknowledged and believed, and yet the man lives contrary to them. For with those who separate the things of faith from those of charity in the understanding and thence in life, evil is conjoined with truth and falsity with good; and this conjunction itself is what is called profanation. It is otherwise with those, who, although they know what the truth and good of faith are, still do not at heart believe. (See what has been said and shown before on profanation, n. 301-303, 571, 582, 593, 1001, 1003, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3399, 3402, 3489, 3898, 4050, 4289; also that the profanation of good by faith separate was represented by Cain's killing Abel; by Ham's being cursed by his father; and by the Egyptians being swallowed up by the Red Sea, n. 3325; and here also by Reuben, n. 3325, 3870). [3] In order that those who are of the spiritual church could be saved, the Lord miraculously separated their intellectual part from their will part, and bestowed upon the intellectual the power of receiving a new will (n. 863, 875, 895, 927, 928, 1023, 1043, 1044, 2256, 4328, 4493). When therefore the intellectual apprehends and perceives the good which is of faith, and appropriates it to itself, and yet man's will (that is, his willing evil) still reigns and commands, there is effected the conjunction of truth and evil, and of good and falsity. This conjunction is profanation, and is meant by eating and drinking unworthily in the Holy Supper, said of those from whom the good which is there signified by the "body," and the truth which is there signified by the "blood," cannot be separated, because things which have been conjoined in this manner can never be separated to all eternity, and therefore the deepest hell awaits them. But they who know what the truth and good of faith are, and yet do not at heart believe them (as is the case with most people at the present day), cannot profane them, because the intellectual does not receive them and imbue itself with them. [4] It is the rejection of this separated faith that is here treated of, because in what presently follows truths and goods are treated of in their genuine order, and directly afterwards their conjunction with the rational or intellectual. The sons of Jacob presently named are truths and goods in genuine order, and Isaac is the rational or intellectual. The coming of Jacob and his sons to Isaac, is in the internal sense this conjunction with the intellectual.
Verses 22-26. And the sons of Jacob were twelve. The sons of Leah, Reuben Jacob's firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun. The sons of Rachel, Joseph and Benjamin. And the sons of Bilhah Rachel's handmaid, Dan and Naphtali. And the sons of Zilpah, Leah's handmaid, Gad and Asher. These are the sons of Jacob, who were born to him in Paddan-aram. "And the sons of Jacob were twelve," signifies the state of all things now in the Divine natural; "the sons of Leah," signifies external Divine goods and truths in their order; "Reuben Jacob's firstborn," signifies the good of faith; "and Simeon, and Levi, and Judah, and Issachar, and Zebulun," signifies the essential things of these; "the sons of Rachel, Joseph and Benjamin," signifies interior goods and truths; "and the sons of Bilhah Rachel's handmaid, Dan and Naphtali," signifies subsequent things that are of service to interior goods and truths; "and the sons of Zilpah Leah's handmaid, Gad and Asher" signifies those which are of service to exterior goods and truths; "these are the sons of Jacob, who were born to him in Paddan-aram," signifies their origin and their present state.
And the sons of Jacob were twelve. That this signifies the state of all things now in the Divine natural, is evident from the representation of Jacob, as being the Divine natural (of which often above); and from the signification of "twelve" as being all, and when predicated of the sons of Jacob or of the tribes named from them, as being all things of truth and good (see n. 2089, 2129, 2130, 3272, 3858, 3913, 3939). As regards the Lord's natural it has been shown how He made it Divine in Himself, for this was represented by Jacob. But the subject here treated of is the conjunction of the Divine natural with the Divine rational, which conjunction is represented by Jacob's coming to Isaac, for Isaac represents the Lord's Divine rational. It is for this reason that all Jacob's sons are enumerated anew, for all things of truth and good must be in the natural before this could be fully conjoined with the rational, because the natural serves the rational as a receptacle, and therefore these are enumerated. Be it known, however, that the sons of Jacob are now named in an order different from that in which they were named before; for the sons of Bilhah and Zilpah, namely, Dan, Naphtali, Gad, and Asher, are in the last place, who nevertheless were born before Issachar, Zebulun, Joseph, and Benjamin. The reason of this is that the order of the truths and goods in the natural when this has been made Divine, is here treated of; for the order in which these are mentioned is in accordance with the state of the subject that is being treated of (n. 3862, 3926, 3939).
The sons of Leah. That this signifies external Divine goods and truths in their order, is evident from the representation of Leah, as being the affection of external truth (see n. 3793, 3819). Hence her "sons" are the goods and truths represented by Reuben, Simeon, Levi, Judah, Issachar, and Zebulun, of which in what follows.
Reuben Jacob's firstborn. That this signifies the good of faith, is evident from the signification of the "firstborn," as being faith (see n. 352, 367, 2435, 3325); and from the representation of Jacob as being the good of natural truth (see n. 4538); and from that of Reuben, as being the quality of faith. For "Reuben" in the genuine sense signifies the truth of faith (n. 3861, 3866); but after the truth of faith has been made good, he signifies the good of faith. Moreover, regarded in itself faith is charity, and thus regarded in itself the truth of faith is the good of faith, because faith is impossible except from charity, that is, truth is impossible except from good; and therefore when a man has been regenerated, good is in the first place, or is the firstborn (n. 3325, 3494). Hence it is that by "Reuben Jacob's firstborn" is here signified the good of faith. The like is signified also in Moses: Let Reuben live and not die, and it shall be that his numbers are mortal (Deut. 33:6); the reason why in this passage "Reuben" denotes the good of faith, is that he is put in the first place, and Judah in the second, thus in a different order in this prophecy of Moses respecting the sons of Israel from that in the prophecy of Jacob (Gen. 49), for as before said (n. 4603), the order in which they are named is determined in accordance with the state of the subject that is being treated of. [2] In like manner in John: I heard the number of the sealed, a hundred and forty-four thousand sealed out of every tribe. Of the tribe of Judah were sealed twelve thousand, of the tribe of Reuben were sealed twelve thousand, of the tribe of Gad were sealed twelve thousand (Rev. 7:4, 5); here Judah is named in the first place, Reuben in the second, and Gad in the third. These three here constitute the first class, and as the Lord's kingdom is the subject treated of, "Judah" signifies celestial good such as is in the inmost or third heaven, "Reuben" spiritual good which is the same as the good of faith such as is in the second or middle heaven, and "Gad" the good of the natural such as is in the first heaven. But it is otherwise in the prophecy of Deborah and Barak: The princes in Issachar were with Deborah, and as was Issachar so was Barak; into the valley he was sent at his feet, in the classes of Reuben were great decrees of heart; why dwellest thou between two burdens to hear the hissings of the droves? To the classes of Reuben were great searchings of heart (Judg. 5:15-16); It is impossible to know the meaning of these words unless it is known what Issachar, Deborah, Barak, and Reuben represent; and what the "princes," the "valley," the "classes," the "decrees of heart," the "two burdens," and the "hissings of the droves," signify; but it is evident that "Reuben" here denotes faith.
And Simeon, and Levi, and Judah, and Issachar, and Zebulun. That these signify the essential things of these, that is, of the external Divine goods and truths, is evident from the representation of each one; namely, of Simeon, as being in the supreme sense Providence, in the internal sense faith in the will, and in the external sense obedience (see n. 3869-3872); of Levi as being in the supreme sense Love and Mercy, in the internal sense charity or spiritual love, and in the external sense conjunction (n. 3875, 3877); of Judah, as being in the supreme sense the Divine of the Lord's love, in the internal sense the Lord's celestial kingdom, and in the exterior sense that doctrine from the Word which is of the celestial church (n. 3881); of Issachar, as being in the supreme sense the Divine good of truth and truth of good, in the internal sense celestial conjugial love, and in the external sense mutual love (n. 3956, 3957); and from the representation of Zebulun, as being in the supreme sense the Lord's Divine Itself and His Divine Human, in the internal sense the heavenly marriage, and in the external sense conjugial love (n. 3960, 3961). These are the essential things which are in the external Divine goods and truths of the Lord, but no one can unfold how each of these is within them unless he is in heavenly light, for therein these things appear like the answers given in the Urim and Thummim by means of flashings out of light and flame, and a consequent perception from the Lord. For in the Urim and Thummim there were twelve precious stones according to the twelve tribes of Israel.
The sons of Rachel, Joseph and Benjamin. That these signify interior goods and truths, is evident from the representation of Rachel, as being the affection of interior truth (see n. 3758, 3782, 3793, 3819), hence the "sons of Rachel" are interior goods and truths. The essential things of these are represented by Joseph and Benjamin; by Joseph in the supreme sense the Divine spiritual, in the internal sense the spiritual kingdom, and in the external sense its good (see n. 3969); and by Benjamin the Divine spiritual of the celestial (n. 3969, 4592). These essential things are within interior goods and truths.
And the sons of Bilhah, Rachel's handmaid, Dan and Naphtali. That these signify subsequent things that are of service to interior goods and truths, is evident from the representation of Bilhah Rachel's handmaid as being the subsequent affection that is of service as a means to the affection of interior truth (see n. 3849). Moreover, a "handmaid" denotes a means that serves for conjunction (n. 3913, 3917, 3931), and her "sons" denote such means. By subsequent goods and truths are meant those goods and truths that do not enter in immediately, but which are derived from such as do, and are adjoined to them as handmaids, and which also mediate and promote. Their essential things are represented by Dan and Naphtali; by Dan in the supreme sense the Lord's righteousness and mercy, in the internal sense the holy of faith, and in the external sense the good of life (n. 3921, 3923); and by Naphtali, in the supreme sense His own power, in the internal sense temptation in which there is victory, and in the external sense resistance from the natural man (n. 3927, 3928). These are the essential things of the means that are of service to interior goods and truths.
And the sons of Zilpah Leah's handmaid, Gad and Asher. That this signifies those which are of service to exterior goods and truths, is evident from the representation of Zilpah Leah's handmaid, as being the subsequent affection that is of service as a means to the affection of exterior truth (see n. 3835). A "handmaid" denotes a means that is of service for conjunction (as just above, n. 4608), and her "sons" denote such means, the essential things of which are represented by Gad and Asher; by Gad in the supreme sense omnipotence and omniscience, in the internal sense the good of faith, and in the external sense works (n. 3934); by Asher in the supreme sense eternity, in the internal sense the happiness of eternal life, and in the external sense the delight of the affection (n. 3938, 3939). These are the things which the enumeration of the sons of Jacob at this time involves; but how they cohere together and one follows another, and one is contained within another, cannot be seen in the light of the world unless it is enlightened by the light of heaven. Yet the things which then appear are still such as not to fall into words, for human words are from ideas formed from the things which are in the light of the world. The ideas which are from the light of heaven transcend these to such a degree that they cannot be expressed, but only to some extent thought of by those to whom it has been given to withdraw their mind from things of sense.
These are the sons of Jacob, who were born to him in Paddan-aram. That this signifies their origin and their present state, is evident from what has already been said of the sons of Jacob both in general and specifically, namely, that by them are signified all things in the Lord's Divine natural in general (n. 4603), insomuch that all these things taken together are now "Jacob." Their origin is signified by their being born in Paddan-aram, or from the knowledges of truth and good, for these are signified by "Paddan-aram" (n. 3664, 3680). As all of these taken together are now "Jacob," it is therefore said in the original language, "who was born to him," in the singular. In what now follows the subject treated of is the conjunction of the Divine natural with the Divine rational. This conjunction is represented by Jacob's coming to Isaac his father.
Verses 27-29. And Jacob came unto Isaac his father to Mamre Kiriath-arba, this is Hebron, where Abraham and Isaac sojourned. And the days of Isaac were a hundred years and eighty years. And Isaac expired and died and was gathered unto his peoples, old and sated of days; and Esau and Jacob his sons buried him. "And Jacob came unto Isaac his father," signifies now the Divine rational with which it was conjoined; "to Mamre Kiriath-arba" signifies its state; "this is Hebron," signifies the state when they were conjoined; "where Abraham and Isaac sojourned," signifies Divine life together; "and the days of Isaac were," signifies the state of the Divine rational at this time; "a hundred years and eighty years," signifies the quality of the state; "and Isaac expired, and died," signifies resuscitation in the Divine natural; "and was gathered unto his peoples," signifies that it was now among the things which are of the Divine natural; "old and sated of days," signifies newness of life; "and Esau and Jacob his sons buried him," signifies that it rose again in the good and the good of truth of the natural.
And Jacob came unto Isaac his father. That this signifies now the Divine rational with which it was conjoined, is evident from the representation of Jacob, as being the Divine natural in the state treated of just above (see n. 4604-4610); and from the representation of Isaac, as being the Divine rational (see n. 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210). Conjunction is signified by his coming to him. In what follows, down to the end of the chapter, the subject treated of is the conjunction of the natural with the rational; and therefore in what immediately precedes, the quality of the natural has been described, in that it contained within it all things of good and truth, and this quality of the natural is signified by the twelve sons of Jacob, for as we have seen, each one of them represents some general of truth and good. [2] As regards the conjunction of the natural and the rational treated of in the following verses, be it known that the rational receives truths and goods sooner and more easily than the natural (n. 3286, 3288, 3321, 3368, 3498, 3513). For the rational is purer and more perfect than the natural, because it is interior or higher, and viewed in itself it is in the light of heaven, to which it is adapted. This is the reason why the rational receives the things of this light (namely, truths and goods, or what is the same, the things of intelligence and wisdom), sooner and more easily than the natural. But the natural is grosser and more imperfect, because it is exterior or lower, and viewed in itself it is in the light of the world; which light has nothing of intelligence and wisdom within it except insofar as it receives it through the rational from the light of heaven. The influx of which the learned of the present day speak, is nothing else. [3] But with the natural the case is this: From the earliest infancy and childhood the natural receives its quality from the things which flow in from the world through the external senses, and by and from these the man acquires an intellectual. But as he is then in the delights of the love of self and of the world, and consequently in cupidities, both from inheritance and from actual life, the intellectual which he then acquires is filled with such things, and whatever favors his delights he then regards as goods and truths, and the result is that the order of the goods and truths in the natural is inverted, or is opposite to heavenly order. When the man is in this state, the light of heaven does indeed flow in through the rational, for it is from this that he has the ability to think, to reason, to speak, and to act becomingly and as a good citizen in the outward form; but still the things which are of light, and that conduce to his eternal happiness, are not in the natural, because the delights which rule there are repugnant to them, for the delights of the love of self and of the world are in themselves diametrically opposite to the delights of the love of the neighbor, and consequently to those of love to the Lord. The man may indeed know the things of light or of heaven, but he cannot be affected with them, except insofar as they conduce to his winning honors and gaining wealth, and thus except insofar as they favor the delights of the love of self and of the world. [4] From this it may appear that the order in the natural is wholly inverted, or opposite to heavenly order, and therefore when the light of heaven flows in through the rational into the natural, it must needs be either reflected back, or suffocated, or perverted. Hence then it is that the natural must be regenerated before it can be conjoined with the rational. For when the natural has been regenerated, the things which flow in from the Lord through heaven, thus through the rational into the natural, are received, because they agree. For the natural is nothing else than a receptacle of good and truth from the rational, or through the rational from the Lord. By the natural is meant the external man, which is also called the natural man, and by the rational is meant the internal man. These things have been premised in order that it may be known how the case is with what follows, in which the subject treated of is the conjunction of the natural with the rational.
To Mamre Kiriath-arba. That this signifies its state, is evident from the signification of "Mamre," as being the quality and quantity of that to which it is adjoined (see n. 2970); and from the signification of "Kiriath-arba" as being the church as to truth (n. 2909), thus truth. Hence by "Mamre Kiriath-arba" is signified the state of the natural as to truth, and by "Hebron" its state as to good, of which below.
This is Hebron. That this signifies the state when they were conjoined, is evident from the signification of "Hebron," as being the good of the church (see n. 2909), here the Divine good of the Lord's Divine natural; for those things which in the internal sense signify something of the church, in the supreme sense signify something of the Lord's Divine, for the reason that all that which makes the church is from the Lord. That "Hebron" signifies the state when they were conjoined (namely, the rational and the natural), is because Isaac was there, by whom is represented the Lord's Divine rational; and Jacob came thither, by whom is represented His Divine natural, and by his coming thither is signified conjunction (n. 4612). It is said, "Mamre Kiriath-arba, this is Hebron," because the Divine natural is conjoined with the good of the rational by means of good, for Isaac represents the Lord's Divine rational as to good (n. 3012, 3194, 3210), whereas Rebekah represents it as to truth (see n. 3012, 3013, 3077), and Rebekah is not here mentioned.
Where Abraham and Isaac sojourned. That this signifies Divine life together, is evident from the signification of "sojourning," as being life (see n. 1463, 2025); and from the representation of Abraham, as being the Lord's Divine Itself (n. 1989, 2011, 3245, 3251, 3439, 3703, 4206, 4207); and from the representation of Isaac, as being His Divine rational (n. 1893, 2066, 2072, 2083, 2630, 2774, 3012, 3194, 3210, 4180). As the conjunction of the Divine natural with the Divine rational is the subject here treated of, Abraham and Isaac are named, and it is said that they "sojourned" there, in order that Divine life together may be signified, that is, together with the Divine natural, which is "Jacob." And because the Divine Itself, the Divine rational, and the Divine natural are one in the Lord, it is therefore said, "where also Abraham and Isaac sojourned" [peregrinatus] in the singular, and not [peregrinati] in the plural.
And the days of Isaac were. That this signifies the state of the Divine rational at this time, is evident from the signification of "days," as being states (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785); and from the representation of Isaac as being the Divine rational (see just above, n. 4615).
A hundred years and eighty years. That this signifies the quality of the state, may be seen from the fact that all numbers in the Word signify things (see n. 482, 487, 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495); thus a "hundred years and eighty years" signify the quality of the thing, or the quality of the state which is treated of. That a "hundred" denotes a full state may be seen above (n. 2636), and "eighty," temptation (see n. 1963), here, by means of temptations; besides other things which cannot be known. For numbers have their signification from the more simple numbers from which they arise by multiplication, as this number from twelve and fifteen, and also from others still more simple.
And Isaac expired and died. That this signifies resuscitation in the Divine natural, is evident from the signification of "expiring and dying," as being resuscitation (see n. 3326, 3498, 3505) For when it is related in the Word that anyone "died," the signification in the internal sense is the last of him and something new in another, thus continuation, as when it is related of the kings of Judah and Israel that they "died," or of the high priests that they "died," in the internal sense this denotes the end of the representation by them, and the continuation of it in another, thus resuscitation. Moreover they who are in the other life, and are with man when these things are being read, do not receive any idea of death, because there they do not know anything about dying. Hence instead of this they perceive continuance in another. Moreover, when man dies, he dies only as to his bodily part, which had served him for uses on earth, and continues his life as to his spirit in a world where bodily things are no longer of any use. [2] The reason why by Isaac's expiring and dying is signified resuscitation in the Divine natural, is that the rational has no life unless the natural corresponds to it (n. 3493, 3620, 3623). It is the same as with the sight of the eye-unless this has objects outside of itself which it sees, it perishes; and it is the same with the other senses. The case is also the same if the objects are altogether contrary, for these induce death; and it is the same as with the vein of a spring whose waters have no outflow, causing the spring to be choked. And it is the same also with the rational-unless there is reception of its light in the natural, its sight perishes, for the knowledges in the natural are the objects of sight to the rational; and if these objects are contrary to the light, that is, to the intelligence of truth and the wisdom of good, the sight of the rational also perishes, for it cannot flow into things contrary to itself. Hence it is that with those who are in evils and falsities the rational is closed, so that no communication with heaven is open through it except only as it were through chinks, in order that there may be the capacity of thinking, of reasoning, and of speaking. Consequently, in order that the natural may be conjoined with the rational, it must be prepared for the reception of it, which is effected by the Lord by means of regeneration; and then, when it is conjoined, the rational lives in the natural; for as before said the rational sees its objects in the natural, just as does the sight of the eye in the objects of the world. [3] The rational has indeed a life in itself that is distinct from the life of the natural; but still the rational is in the natural like a man in his house, or like the soul in its body. The case is also the same with the heavens. The inmost or third heaven does indeed live distinct from the heavens which are below it, and yet unless there were a reception in the second or middle heaven, its wisdom would be dissipated. In like manner unless there were reception of the light and intelligence of this heaven in the lowest or first heaven, and of this finally in man's natural, the intelligence of these heavens also would be dissipated, unless it were provided by the Lord that there should be reception elsewhere. Therefore the heavens have been so formed by the Lord that the one serves the other for reception; and finally man as to his natural and sensuous serves for the lowest reception, for herein the Divine is in the ultimate of order, and passes into the world. If therefore the ultimate agrees or corresponds with the things that are prior, the prior things are then together in the ultimate; for the things which are ultimate are receptacles of those which are prior to themselves, and therein all the successives are together. Hence it is evident what is meant by resuscitation in the Divine natural.
And was gathered unto his peoples. That this signifies that it was now among the things which are of the Divine natural, is evident from the signification of "being gathered unto his peoples," as being, in regard to representatives, that this one is treated of no longer (see n. 3255, 3276); thus here that it is among the things which are of the Divine natural (as follows from what has been said just above, n. 4618). When anyone died the ancients said that "he was gathered to his peoples," and thereby meant in the proximate sense that he was among his own in the other life. For during his bodily life every man is as to his spirit in company with spirits and angels, and also comes among the same after death (n. 1277, 2379). This is what was meant by the "peoples" to whom he is gathered. But in the internal sense of the Word, where the goods and truths of the church or of the Lord's kingdom are treated of, by "being gathered to one's people" is signified to be among the truths and goods which agree or correspond. All the heavenly societies are in truths and goods, but as the truths and goods there are related as by the relationships and connections of earth, with every shade of difference (n. 685, 917, 3815, 4121), therefore their "peoples" are the truths in which are the concordant societies, or the societies which are in these truths. (That "peoples" denote truths, see n. 1259, 1260, 2928, 3295, 3581.)
Old and sated of days. That this signifies newness of life, is evident from the signification of "old," as being the putting off of a former state and the putting on of a new one (see n. 2198, 3016, 3254, 3492), here therefore newness of life; and from the signification of "sated of days," as being a full state.
And Esau and Jacob his sons buried him. That this signifies that it rose again in the good and good of truth of the natural, is evident from the signification of "being buried," as being resurrection (see n. 2916, 2917), and as being a state of representation resuscitated in another (n. 3256); from the representation of Esau, as being the Lord's Divine natural as to good (n. 3302, 3576, 4241); and from the representation of Jacob, as being the Lord's Divine natural as to the good of truth (n. 4273, 4337, 4538). From all this and from what was said above (n. 4618) it is manifest that by Esau and Jacob his sons burying him is signified that it rose again in the good and good of truth of the natural. That "being buried" is in the internal sense rising again, is because when the body has died the soul rises again. Hence when "burial" is mentioned in the Word the angels do not think of the body which is cast off, but of the soul which rises again; for they are in spiritual ideas, thus in the things that belong to life; and therefore all things that belong to death in the natural world, signify such things as belong to life in the spiritual world.
CONTINUATION CONCERNING CORRESPONDENCE WITH THE GRAND MAN, HERE CONCERNING THE CORRESPONDENCE OF ODOR AND OF THE NOSTRILS THEREWITH. The dwellings of the blessed in the other life are of many kinds, and are constructed with such art as to be as it were embodiments of the very art of architecture, or to come straight from the art itself. (On this subject see what has already been related from experience, n. 1116, 1626-1630.) These dwellings appear not only to the sight, but also to the touch, for all things there are adapted to the sensations of spirits and angels, and hence are such as do not come to bodily sense like that of man, but to that possessed by those who are there. I know that this is incredible to many, but this is because nothing is believed which cannot be seen by the bodily eyes and felt with the hands of flesh. For this reason the man of this day, whose interiors are closed, knows nothing of the things which exist in the spiritual world or in heaven. He does indeed say from the Word and from doctrine that there is a heaven, and that the angels who are there are in joy and in glory, but he knows no more about the matter. How the case is there he would indeed like to know, but when told he still believes nothing, because at heart he denies the existence of such things, and his desire to know about them is prompted solely by his curiosity from doctrine, and not by any delight grounded in faith. They who are not in faith also deny at heart; but they who believe get ideas from various sources about heaven and its joy and glory, each person from such things as are of his own knowledge and intelligence, and the simple from the things of bodily sensation. [2] Nevertheless most people do not apprehend that spirits and angels enjoy sensations much more exquisite than those of men in this world, namely, sight, hearing, smell, something analogous to taste, and touch; and especially the delights of the affections. If men would only believe that their interior essence is the spirit, and that the body and its sensations and members are adapted to uses in this world merely, and that the spirit and its sensations and organs are adapted to uses in the other life, then from themselves and almost of their own accord they would come into ideas about the state of their spirit after death; for they would reflect that the spirit must be the man himself who thinks, and who desires, longs for things, and is affected with them; and further that all the power of sensation which appears in the body belongs properly to the spirit, and to the body merely by influx; and they would afterwards confirm themselves in this idea by many considerations, and in this way would at last take more delight in the things of their spirit than in those of their body. [3] It is also a real fact that it is not man's body which sees, hears, smells, and feels, but his spirit; and therefore when the spirit is divested of the body, it is in its own sensations, the same as when it was in the body, only now far more exquisite; for the things of the body, being comparatively gross, had rendered the sensations obtuse, and this the more because the man had immersed them in earthly and worldly things. This I can aver-that a spirit has much more exquisite sight than a man in the body, and also much more exquisite hearing, and, astonishing to say, the sense of smell, and especially the sense of touch; for spirits see one another, hear one another, and touch one another. Moreover, anyone who believes in the life after death might infer that this is the case from the fact that no life is possible without sensation, and that the quality of the life is according to the quality of the sensation, nay, that the intellectual faculty is nothing but an exquisite sense of interior things, and the higher intellectual of spiritual things; and it is from this that the things of the intellectual and its perceptions are called internal senses. [4] As regards man's power of sensation immediately after death the case is this: As soon as a man dies and all things of his body grow cold, he is raised up into life, and at the same time into a state of all sensations; insomuch that at first he scarcely knows but that he is still in the body, for the sensations he then enjoys lead him so to believe. But when he observes that he has more exquisite sensations, and especially when he begins to speak with other spirits, it dawns upon him that he is in the other life, and that the death of his body has been the continuation of the life of his spirit. I have spoken with two of my acquaintances on the day of their burial, and with one who through my eyes saw his coffin and his bier; and as this man enjoyed all the sensation he had in this world, he spoke to me about the burial rites while I was following in his funeral procession, and also about his body, saying that they should throw that away because he himself was alive. [5] Be it known, however, that they who are in the other life can see nothing whatever in this world through the eyes of any man; but that their being able to do so through mine was because I am in the spirit with them and at the same time in the body with those who are in the world (see also n. 1880). And be it further known that I did not see with my bodily eyes those with whom I have spoken in the other life, but with the eyes of my spirit; and yet I saw them as clearly, and sometimes more clearly, than with the eyes of the body; for of the Lord's Divine mercy the senses of my spirit have been opened. [6] But I am aware that what I have so far said will not be believed by those who are immersed in bodily, earthly, and worldly things (that is, by those of them who have such things as their end), for such people apprehend no other things than those which are dissipated by death. I am also well aware that those will not believe who have thought much and investigated much about the soul, and who have not at the same time comprehended that the soul of man is his spirit, and that his spirit is the man himself who is living in the body; for such persons could have no other notion about the soul than as of a thinking principle, whether of flame or of ether, that acts solely into the organic forms of the body, and not into those purer forms which are of the spirit in the body; thus that the soul is such a thing as must be dissipated together with the body. And this is especially the case with those who have confirmed themselves in such things by views that are inflated with a persuasion of their own preeminent wisdom.
But be it known that the life of sense with spirits is twofold, namely, real and not real. The one is distinguished from the other by the fact that everything is real which appears to those who are in heaven, whereas everything is unreal which appears to those who are in hell. For whatever comes from the Divine (that is, from the Lord) is real, because it comes from the very being of things, and from life in itself, but whatever comes from a spirit's own is not real, because it does not come from the being of things, nor from life in itself. They who are in the affection of good and truth are in the Lord's life, thus in real life, for the Lord is present in good and truth through the affection; but they who are in evil and falsity through the affection, are in the life of what is their own, thus in a life not real, for the Lord is not present in evil and falsity. The real is distinguished from the not real in this-that the real is actually such as it appears, and that the not real is actually not such as it appears. [2] They who are in hell have sensations equally with others, and are not aware but that everything is really or actually just as it appears to their senses; and yet when they are looked at by the angels, the same things appear as phantasms, and disappear, and they themselves do not appear as men, but as monsters. It has also been given me to speak with them on this subject, and some of them said that they believe things to be real because they see and touch them, adding that sense cannot deceive. But it was given me to reply that no matter how real these things may appear to them, they nevertheless are not real, and this because they themselves are in things contrary or opposite to the Divine, namely, in evils and falsities, and moreover are themselves nothing but phantasies insofar as their thoughts are concerned, to the extent that they are in cupidities of evil and persuasions of falsity; and to see anything from phantasies is to see things that are real as not real, and things that are not real as real; and that unless it were given them of the Lord's Divine mercy to have their senses affected in this manner, they would have no sensitive life, consequently no life at all, because that which is sensitive constitutes the whole of life. To adduce all my experience on these subjects would be to fill many pages. [3] Therefore when you enter the other life beware of being deceived, for evil spirits know how to conjure up illusions of many kinds before those who come fresh from the world, and if they cannot deceive them, they nevertheless thereby endeavor to persuade them that nothing is real, but that all things are ideal, even those which are in heaven.
But with regard to the correspondence with the Grand Man of the sense of smell and consequently of the nostrils, those persons belong to this province who are in general perception, so that they may be called "perceptions." To these correspond the sense of smell and its organ. Hence also it is that to smell, to scent, to be quick-scented, and also the nose, are in common speech predicated of those who make a close conjecture, and also of those who perceive; for the interiors of the words of man's speech derive many things from correspondence with the Grand Man, because in respect to his spirit man is in society with spirits, while in respect to his body he is in society with men.
But the societies of which the whole heaven (that is, the Grand Man) consists, are very numerous, and are more or less universal. The more universal are those to which an entire member, organ, or viscus, corresponds; and the less universal are those to which their parts, or parts of parts, correspond. Every society is an image of the whole, for that which is unanimous is composed of so many images of itself. As the more universal societies are images of the Grand Man, they have within them particular societies which correspond in a similar manner. I have sometimes spoken with those who in the society into which I was sent, belonged to the province of the lungs, of the heart, the face, the tongue, the ear, the eye, and also with those who belonged to the province of the nostrils, from which last it was also given me to know their character, namely, that they are perceptions, for they had a general perception of whatever happened in the society, but not so much in particular as have those who are in the province of the eye, for the latter discriminate and view those things which are matters of perception. It was further given me to observe that the perceptive power of the former varies in accordance with the general changes of state in the society in which they are.
When any spirit is approaching, even when he is far away and hidden from view, his presence (when the Lord gives permission) is perceived from a certain spiritual sphere; and from this is known the quality of his life, of his affection, and of his faith. Angelic spirits, who are in a more exquisite perception, thereby know innumerable things respecting the state of his life and faith, as I have often witnessed. When it pleases the Lord these spheres are turned into odors, and the very odor is plainly smelt. The reason why these spheres are turned into odors is that odor corresponds to perception, and because perception is as it were spiritual odor, from which also odor descends. (But see what has already been adduced from experience on these subjects; concerning spheres, n. 1048, 1053, 1316, 1504-1519, 1695, 2401, 2489, 4464, concerning perception, n. 483, 495, 503, 521, 536, 1383, 1384, 1388, 1391, 1397, 1398, 1504, 1640, and concerning the consequent odors, n. 1514, 1517-1519, 1631, 3577.)
Those, however, who relate to the interiors of the nostrils are in a more perfect state of perception than those (just treated of) who relate to their exteriors. Concerning the former I may give the following account. I saw as it were a bath, with long seats or benches, and from it heat exhaled. A woman appeared there who soon vanished into a blackish cloud and I heard little children saying that they did not desire to be there. Soon afterwards I observed some angelic choirs, who were sent to me for the purpose of averting the endeavors of certain evil spirits; and then suddenly above the forehead there appeared little apertures, greater or less, through which a beautiful yellow light was shining; and in this light within the apertures I saw some women in a snowy radiance. There afterwards again appeared little apertures in a different arrangement, through which the women within were looking out; and again other little apertures through which the light did not so freely pass. [2] Finally I observed a bright white light, and was told that here were the abodes of those women who constitute the province of the internal nostrils (for they were of the female sex); and that the clearsightedness of perception of those who are there, is represented in the world of spirits by such apertures. For the spiritual things in heaven are represented in the world of Spirits by natural things, or rather by such things as are similar to those which are natural. It was afterwards given me to speak with them, and they said that through these representative apertures they can see with exactness what is being done below, and that the apertures appear turned to those societies which they are occupied in observing. And as they were then turned to me, they said that they could observe all the ideas of my thought, and also those of the people around me. They said moreover that they did not merely observe the ideas, but also saw them represented in many ways, as for instance those of the affection of good by correspondent little flames, and those of the affection of truth by variations of light. They added that they saw certain angelic societies with me, and their thoughts represented by objects of many colors, by crimson dyes such as we see on painted curtains, and also by the colors of the rainbow on a darker ground, and they said that they thus perceived those angelic societies to be of the province of the eye. [3] Afterwards other spirits were seen who were cast down from thence and scattered about hither and thither, of whom they said that they were such as had insinuated themselves among them for the purpose of observing something, and of seeing what was going on below, but with an insidious purpose. This casting down was observed whenever angelic choirs approached and entered into conversation with me. As regards those who were cast down, they said that they relate to the mucus of the nostrils, and that they are dull and stupid, and also devoid of conscience, thus altogether devoid of interior perception. The woman who was seen (as mentioned above) signified such female ensnarers. With these also it was given me to speak, and they expressed their surprise at anyone's having conscience, being quite ignorant of what conscience is; and when I said that it is an interior perception of what is good and true, and that to act contrary to it causes anxiety, this they did not understand. Such are those who correspond to the mucus which infests the nostrils and is therefore ejected. [4] There was afterwards shown me the kind of light in which those live who relate to the interiors of the nostrils. It was a light beautifully varied with veins of golden flame and silver light, the affections of good being represented therein by the veins of golden flame, and the affections of truth by the veins of silver light. I was also shown that they have apertures opening at the side, through which they see as it were a sky with stars in the blue, and I was told that in their chambers there is a light so great as to immeasurably surpass the noonday light of this world. I was further told that the heat there is like that of early summer on earth, and also that these angels of the female sex are accompanied by little children of some years who are unwilling to stay when the female ensnarers (or mucuses) arrive. Numberless such representatives appear in the world of spirits; but these were representative of the perceptions in which are those female angels who correspond to the sense of smell in the interiors of the nostrils.
With regard further to the odors into which the spheres of perceptions are turned, they are smelt as plainly as are odors on earth, but do not reach the sense of the man whose interiors are closed; for they flow in by an internal, and not by an external, way. These odors are from a twofold origin-the perception of good and the perception of evil; those from the perception of good are as intensely sweet as though they exhaled from the fragrant flowers of a garden and other fragrant things, and are inexpressibly pleasant and various, and the angels of heaven are in the spheres of such odors; whereas the odors which are from the perception of evil are as intensely repulsive as are the stenches and putrid smells from stinking waters, excrements, and carcasses, or the filthy smell from mice and bedbugs. In the spheres of such stenches are they who are in hell, and wonderful to say they who are in them do not perceive their offensiveness, nay the stenches are delightful to them, and when they are in them, they are in the sphere of their delights. But when hell is opened, and the exhalation from it reaches good spirits, these are seized with horror and distress, like those in the world who encounter the sphere of such stenches.
To adduce all my experience in connection with the spheres of perceptions being turned into odors, would be to fill a volume. See what has been related of them above, n. 1514, 1517-1519, 1631, 3577, to which I may just add that I once perceived the general thought of many spirits concerning the Lord's being born a man, and I observed that it consisted of mere objections; for what spirits think, both in general and in particular, is plainly perceived by others. The odor of that sphere was perceived as like that of stinking water, and of water defiled with filth.
A certain person was present unseen over my head. I knew he was there by the stench, which was like that of rotten teeth, and I afterwards noticed a smell like that from burning horn or bone. Then there came a great crowd of such persons that rose up like a cloud from below not far from the back, and as these also were unseen, I conjectured that they were subtle, and yet evil; but I was told that these were invisible where there is a spiritual sphere, but visible where there is a natural sphere. For those who are so natural as not to think at all about spiritual things, nor to believe in the existence of hell or of heaven, and yet are subtle in their transactions, are such as these, and are called "the invisible natural," being sometimes made manifest to others by their stench, as described above.
Two or three times also a cadaverous odor breathed upon me; and when I inquired from whom it came, I was informed that it came from a hell where are foul robbers and assassins and those who perpetrate crimes with gross deceit. Sometimes also I have noticed an excrementitious odor, and when I inquired whence it came, I was told that it was from a hell where there are adulterers. And when an excrementitious odor was mingled with a cadaverous one, I was told that it was from a hell where there are adulterers who are also cruel; and so on.
Once when I was thinking about the rule of the soul in the body, and about the influx of the will into the actions, I noticed that those who are in an excrementitious hell that was then a little open, thought of nothing but the control of the soul over the anus, and of the influx of the will into the protrusion of the excrements, which showed in what kind of a sphere of perception and thence of stench they were. A similar thing took place when I was thinking about conjugial love, in that those who are in the hell of adulterers then thought of nothing but filthy practices and infamous acts such as are connected with adultery. And when I thought about sincerity, I noticed that the deceitful thought of nothing but deceitful crimes.
From what has now been said on the subject of perceptions and odors, it is manifest that in the other life everyone's life, and consequently everyone's affection, is in plain view; and therefore anyone who believes that his previous character, and the consequent quality of his life, is unknown there, or that he can there hide his disposition as in this world, is much mistaken. Moreover, not only are those things seen there which a man has known about himself, but also those which he has not known, namely, such things as by frequent practice he has at last immersed in the delights of life, so as to cause them to disappear from his sight and reflection. The very ends of his thought, of his speech, and of his actions, which from a like cause have become hidden from him, are most plainly perceived in heaven, for heaven is in the sphere and perception of ends.
A continuation concerning Correspondence with the Grand Man will be found at the end of the following chapter, and there concerning the correspondence therewith of the hearing and of the ears.
Genesis 36 THE LAST JUDGMENT As in prefatory remarks to preceding chapters of Genesis there have been unfolded the Lord's predictions in Matthew 24 concerning the last time of the church, and as the same predictions are continued in Matthew 25, I may unfold these also in respect to the internal sense. These predictions as given in their order in the letter are as follows: Then shall the kingdom of the heavens be likened unto ten virgins, who took their lamps, and went forth to meet the bridegroom. And five of them were prudent, but five were foolish. They that were foolish, when they took their lamps, took no oil with them; but the prudent took oil in their vessels with their lamps. And while the bridegroom tarried, they all slumbered and slept. But at midnight a cry was made, Behold the bridegroom cometh, go ye out to meet him. Then all those virgins arose, and trimmed their lamps. But the foolish said unto the prudent, Give us of your oil, for our lamps are gone out. But the prudent answered, saying, Perchance there will not be enough for us and you; but go ye rather to them that sell, and buy for yourselves. And while they went away to buy, the bridegroom came; and they that were ready went in with him to the wedding, and the door was shut. Afterward came also the other virgins, saying, Lord, lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know not the day nor the hour wherein the Son of man cometh (Matt. 25:1-13).
That by this parable the Lord described His own coming, is evident from the particulars, and from the end, where He says, "Watch therefore, for ye know not the day nor the hour wherein the Son of man cometh," as He also says in the foregoing chapter [Matt. 24], where He is speaking expressly of His coming: "Watch therefore, for ye know not what hour your Lord cometh" (Matt. 24:42). That His "coming" is the consummation of the age, or the last time of the church, has been shown before.
It is very evident that each and all things the Lord spoke in parables are representative and significative of the spiritual and celestial things of His kingdom, and in the highest sense, of the Divine things with Him; and therefore the man who does not know this must suppose that the Lord's parables have no more in them than ordinary comparisons. Such must be the case with the parable of the ten virgins unless it is known what is signified in the internal sense by the virgins, and also by ten and five, and by the lamps, the vessels, and the oil, and by them that sell, the wedding, and all the rest; and the same with all the other parables. The things which the Lord spoke in these parables appear in the outward form like ordinary comparisons; but in their inward form they are of such a nature as to fill the universal heaven. For there is an internal sense in every particular, which is of such a nature that its spiritual and celestial diffuses itself through the heavens in every direction like light and flame. This sense is quite uplifted above the sense of the letter, and flows from the several expressions, and from the several words, nay, from every jot. But what this parable involves in the internal sense will appear from what follows.
Then shall the kingdom of the heavens be likened unto ten virgins. This signifies the last period of the old church and the first of the new. The church is the Lord's kingdom on earth. The "ten virgins" are all who are in the church, namely, both those who are in good and truth, and those who are in evil and falsity. "Ten" in the internal sense denotes remains, and also fullness, thus all; and "virgins" denote those who are in the church, as also elsewhere in the Word. [2] Who took their lamps; signifies spiritual things in which is the celestial, or truths in which there is good, or what is the same, faith in which there is charity toward the neighbor, and charity in which there is love to the Lord; for "oil" is the good of love, as shown hereafter. But lamps in which there is no oil denote the same in which there is no good. [3] And went forth to meet the bridegroom; signifies their reception. And five of them were prudent, but five were foolish; signifies a part of them in truths in which there is good, and a part of them in truths in which is no good. The former are the "prudent," and the latter the "foolish." In the internal sense "five" denotes some, here therefore a part of them. They that were foolish, when they took their lamps, took no oil with them; signifies not having the good of charity in their truths; for in the internal sense "oil" denotes the good of charity and of love. But the prudent took oil in their vessels with their lamps; signifies that they had the good of charity and of love in their truths; their "vessels" are the doctrinal things of faith. [4] And while the bridegroom tarried, they all slumbered and slept; signifies delay, and hence doubt. To "slumber" in the internal sense is to grow sluggish from the delay in the things of the church, and to "sleep" is to cherish doubt - the prudent, a doubt in which there is affirmation; the foolish, a doubt in which there is negation. But at midnight a cry was made; signifies the time which is the last of the old church and the first of the new. This time is what is called "night" in the Word, when the state of the church is treated of. The "cry" denotes a change. Behold the bridegroom cometh, go ye out to meet him; signifies the same as the judgment, namely, acceptance and rejection. [5] Then all those virgins arose, and trimmed their lamps; signifies preparation of all; for those who are in truths in which there is no good are equally in the belief of being accepted as are those who are in truths in which there is good, for they suppose that faith alone saves, not knowing that there is no faith where there is no charity. But the foolish said unto the prudent, Give us of your oil, for our lamps are gone out; signifies that they desire good to be communicated by others to their empty truths, or to their destitute faith. For in the other life all spiritual and celestial things are mutually communicated, but only through good. [6] But the prudent answered, saying, Perchance there will not be enough for us and you; signifies that it cannot be communicated, because the little of truth that they had would be taken away from them. For as to the communication of good in the other life to those who are in truths without good, these as it were take away good from those who have it, and appropriate it to themselves, and do not communicate it to others, but defile it; for which reason no communication of good to them is possible. These spirits will be described from experience at the end of the next chapter [Gen. 37]. [7] But go ye rather to them that sell, and buy for yourselves; signifies the good of merit. They who boast of this are "they that sell." Moreover, in the other life they who are in truth in which there is no good, above all others make a merit of all they have done which appeared good in the outward form, although in the inward form it was evil, according to what the Lord says in Matthew: "Many will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name have cast out demons, and in Thy name done many mighty works? But then will I confess unto them, I know you not; depart from Me, ye workers of iniquity" (Matt. 7:22, 23). And in Luke: "When the master of the house is risen up, and hath shut to the door, then shall ye begin to stand without, and to knock at the door, saying, Lord, lord, open to us. But he shall answer and say to you, I know you not whence ye are; then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets; but he shall say, I tell you I know you not whence ye are, depart from me all ye workers of iniquity" (Luke 13:26, 27). Such are those who are here meant by the foolish virgins, and the like is therefore said of them in these words: "they also came, saying, Lord, lord, open to us; but he answered and said, Verily I say unto you, I know you not." [8] And while they went away to buy, the bridegroom came. This signifies their too late application. And they that were ready went in with him to the wedding; signifies that they who were in good and thence in truth were received into heaven. Heaven is likened to a wedding from the heavenly marriage, which is the marriage of good and truth; and the Lord is likened to the bridegroom, because they are then conjoined with Him; and hence the church is called the bride. And the door was shut; signifies that others cannot enter. [9] Afterward came also the other virgins, saying, Lord, lord, open to us; signifies that they desire to enter from faith alone without charity, and from works in which there is not the Lord's life, but the life of self. But be answered and said, Verily I say unto you, I know you not; signifies rejection. His not knowing them means in the internal sense that they were not in any charity toward the neighbor and thereby in conjunction with the Lord. They who are not in conjunction are said not to be known. [10] Watch therefore, for ye know not the day nor the hour wherein the Son of man cometh; signifies an assiduous application of life in accordance with the precepts of faith, which is "to watch." The time of acceptance, which is unknown to man, and the state, are signified by their not knowing the day nor the hour in which the Son of man is to come. Elsewhere also in Matthew he who is in good, that is, he who acts according to the precepts, is called "prudent;" and he who is in knowledges of truth and does them not is called "foolish:" Everyone that heareth My words and doeth them, I will liken him unto a prudent man; and everyone that heareth My words and doeth them not, shall be likened unto a foolish man (Matt. 7:24, 26). GENESIS 36 1. And these are the births of Esau; he is Edom. 2. Esau took his women of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah, the daughter of Zibeon the Hivite; 3. And Basemath the daughter of Ishmael, the sister of Nebaioth. 4. And Adah bare to Esau Eliphaz; and Basemath bare Reuel; 5. And Oholibamah bare Jeush, and Jalam, and Korah: these are the sons of Esau that were born unto him in the land of Canaan. 6. And Esau took his women, and his sons, and his daughters, and all the souls of his house, and his acquisition, and all his beast, and all his purchase, which he had acquired in the land of Canaan, and went into a land from before Jacob his brother. 7. For their substance was too great for them to dwell together; and the land of their sojournings could not bear them because of their acquisitions. 8. And Esau dwelt in Mount Seir; Esau he is Edom. 9. And these are the births of Esau the father of Edom in Mount Seir: 10. These are the names of the sons of Esau; Eliphaz the son of Adah the wife of Esau, Reuel the son of Basemath the wife of Esau. 11. And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz. 12. And Timna was concubine to Eliphaz the son of Esau; and she bare to Eliphaz Amalek: these are the sons of Adah Esau's wife. 13. And these are the sons of Reuel; Nahath and Zerah, Shammah and Mizzah: these were the sons of Basemath Esau's wife. 14. And these were the sons of Oholibamah the daughter of Anah, the daughter of Zibeon, Esau's wife: and she bare to Esau Jeush, and Jalam, and Korah. 15. These are the chiefs of the sons of Esau: the sons of Eliphaz the firstborn of Esau; chief Teman, chief Omar, chief Zepho, chief Kenaz, 16. Chief Korah, chief Gatam, chief Amalek. These are the chiefs of Eliphaz in the land of Edom; these are the sons of Adah. 17. And these are the sons of Reuel Esau's son; chief Nahath, chief Zerah, chief Shammah, chief Mizzah; these are the chiefs of Reuel in the land of Edom; these are the sons of Basemath Esau's wife. 18. And these are the sons of Oholibamah Esau's wife; chief Jeush, chief Jalam, chief Korah: these are the chiefs of Oholibamah the daughter of Anah, Esau's wife. 19. These are the sons of Esau, and these are their chiefs: he himself is Edom. 20. These are the sons of Seir the Horite, the inhabitants of the land; Lotan and Shobal and Zibeon and Anah, 21. And Dishon and Ezer and Dishan; these are the chiefs of the Horite, the sons of Seir in the land of Edom. 22. And the sons of Lotan were Hori and Hemam; and the sister of Lotan was Timna. 23. And these are the sons of Shobal; Alvan and Manahath and Ebal, Shepho and Onam. 24. And these are the sons of Zibeon, both Aiah and Anah: this is the Anah who found the mules in the wilderness, as he fed the asses for Zibeon his father. 25. And these are the children of Anah; Dishon, and Oholibamah the daughter of Anah. 26. And these are the sons of Dishon; Hemdan and Eshban and Ithran and Cheran. 27. These are the sons of Ezer; Bilhan and Zaavan and Akan. 28. These are the sons of Dishan, Uz and Aran. 29. These are the chiefs of the Horite; chief Lotan, chief Shobal, chief Zibeon, chief Anah, 30. Chief Dishon, chief Ezer, chief Dishan. These are the chiefs of the Horite, according to their chiefs in the land of Seir. 31. And these are the kings that reigned in the land of Edom, before there reigned a king over the sons of Israel. 32. And Bela the son of Beor reigned in Edom; and the name of his city was Dinhabah. 33. And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead. 34. And Jobab died, and Husham of the land of the Temanites reigned in his stead. 35. And Husham died, and Hadad the son of Bedad, who smote Midian in the field of Moab, reigned in his stead; and the name of his city was Avith. 36. And Hadad died, and Samlah of Mazrekah reigned in his stead. 37. And Samlah died, and Shaul of Rehoboth of the river reigned in his stead. 38. And Shaul died, and Baal-hanan the son of Achbor reigned in his stead. 39. And Baal-hanan the son of Achbor died, and Hadar reigned in his stead; and the name of his city was Pau; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Me-zahab. 40. And these are the names of the chiefs of Esau, according to their families, according to their places, in their names; chief Timnah, chief Alvah, chief Jetheth; 41. Chief Oholibamah, chief Elah, chief Pinon; 42. Chief Kenaz, chief Teman, chief Mibzar; 43. Chief Magdiel, chief Iram. These are the chiefs of Edom, according to their habitations in the land of their possession. Esau himself is the father of Edom.
THE CONTENTS. In the internal sense the subject here treated of is the Lord's Divine good natural, and the whole order of this good is described by the names. The Lord's Divine good natural is "Esau."
THE INTERNAL SENSE. Verse 1. And these are the births of Esau; he is Edom. "And these are the births of Esau," signifies derivations in the Lord's Divine good natural; "he is Edom," signifies the Lord's Divine Human in respect to the natural and the corporeal.
And these are the births of Esau. That this signifies derivations in the Lord's Divine good natural, is evident from the signification of "births," as being derivations of good and truth (see n. 1330, 3263, 3279, 3860, 3868, 4070); and from the representation of Esau, as being the Lord's Divine good natural (n. 3302, 3322, 3494, 3504, 3576, 3599). This good is the subject now treated of in this chapter; but as it is of such a nature as not to fall into the understanding of any man, and scarcely of any angel, this good is therefore described by mere names. For the Lord's Divine good natural, which is represented by Esau, is what He had Divine from birth, since He was conceived of Jehovah, and hence from birth he had the Divine being, which He had as His soul, and consequently as the inmost of His life. [2] This was clothed outwardly by what He took on from the mother; and as this was not good, but in itself evil, He therefore expelled it by His own power, especially by the combat of temptations; and this human, which He made new in Himself, He then conjoined with the Divine good which He had from birth. Jacob represented the good which He procured to Himself by His own power, and which has been treated of in the preceding chapters. This is the good which He conjoined with the Divine good, and He thus made the human in Himself all Divine. The good which Esau represents flowed in by an internal way, and through rational good into natural immediately; but the good which Jacob and Israel represent, flowed in by an external way, and the Divine went to meet it through rational good, but mediately through the truth of the rational into the natural. Isaac represents this rational good, and Rebekah this rational truth. (See what has already been said of these n. 3314, 3573, 4563.)
He is Edom. That this signifies the Lord's Divine Human in respect to the natural and the corporeal, is evident from the representations of Edom as being the Lord's Divine Human in respect to natural good, to which are adjoined the doctrinal things of truth (see n. 3302, 3322, 4241), thus in respect to the natural and the corporeal. For doctrinal things are like a body to truth, or in a spiritual sense are the bodily things of natural truth. Hence it is that by Edom is represented the Lord's Divine Human in respect to the natural and the corporeal. Doctrine is as it were the embodiment of truth, because doctrine is not in itself truth, but truth is in doctrine as the soul in its body. [2] In what now follows the Lord's Divine good natural is treated of, but its derivations are described by names for the reason stated above-that the derivations of this good transcend the understanding of everyone, even that of an angel. For the angels are finite, and what is finite does not comprehend what is infinite. Nevertheless when this chapter is read, the derivations contained in the names are represented to angels in a general way by the influx of Divine love from the Lord, and the influx by a celestial flame which affects them with Divine good. [3] He who believes that the Word is not inspired as to its smallest jot, and he who believes that it is inspired in any other way than that each single series represents Divine things, and thence heavenly and spiritual things, and that each single word signifies these, must needs suppose that these names involve nothing more than the genealogies from Esau. But what are genealogies to the Word? And what is there Divine in them? (But that the names in the Word all signify real things may be seen above, n. 1224, 1264, 1876, 1888, 4442, and in every place where their signification is unfolded.)
Verses 2-5. Esau took his women of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah, the daughter of Zibeon the Hivite; and Basemath the daughter of Ishmael, the sister of Nebaioth. And Adah bare to Esau Eliphaz; and Basemath bare Reuel; and Oholibamah bare Jeush, and Jalam, and Korah: these are the sons of Esau which were born unto him in the land of Canaan. "Esau took his women of the daughters of Canaan" signifies the first conjunction of natural good with the affection of apparent truth; "Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah, the daughter of Zibeon the Hivite," signifies the quality which was from the Ancient Church; "and Basemath the daughter of Ishmael, the sister of Nebaioth," signifies a second conjunction with the affection of truth from a Divine stock; "and Adah bare to Esau Eliphaz, and Basemath bare Reuel," signifies the first derivations therefrom; "and Oholibamah bare Jeush, and Jalam, and Korah," signifies a second derivation; "these are the sons of Esau which were born unto him in the land of Canaan," signifies from the good of the Lord's kingdom.
As the subject here treated of is the good which was Divine in the Lord from His birth, and the conjunction of this good with the truth and good which He acquired to Himself as a Man born, and also the derivations therefrom; and because as before said these things are of such a nature as not to fall into the understanding, not even the angelic, they therefore cannot be explained in detail. Moreover they are mere names, by which this Divine good with its derivations is described; and to unfold the meaning of mere names, without any historic sense preceding and following to give a confirming light, would be to bring the subject into doubt, because no matter how clearly it may be shown them, there are few who can believe that real things are signified by the names in the Word. For these reasons I will merely transcribe the contents of this chapter, and add somewhat of a general explication by means of such things as may be adapted to the apprehension, and which are only outlines. For the things which are in the Divine never appear to anyone, but the things which are from the Divine appear in a very general manner according to the understanding into which they fall, and yet only as faint outlines. Be it known moreover that no man is born into any good, but everyone into evil: into interior evil from his father, and into exterior evil from his mother; for everyone's heredity is evil. But insofar as regards the Father the Lord alone was born into good, and into the Divine good itself; and it is this Divine good into which the Lord was born that is here treated of. Its derivations are what came forth in the Lord's Human when He made it Divine, and by means of which He glorified it. Hence it is that something of a general explication can be added.
Verses 6-8. And Esau took his women, and his sons, and his daughters, and all the souls of his house, and his acquisition, and all his beast, and all his purchase, which he had acquired in the land of Canaan, and went into a land from before Jacob his brother, For their substance [conquisitio] was too great for them to dwell together; and the land of their sojournings could not bear them because of their acquisitions. And Esau dwelt in Mount Seir; Esau he is Edom. "And Esau took his women, and his sons, and his daughters, and all the souls of his house, and his acquisition, and all his beast, and all his purchase, which he had acquired in the land of Canaan, and went into a land from before Jacob his brother," signifies all things of Divine good and the derivative truth which He nevertheless had, with which there was correspondence in heaven, and from which is heaven (withdrawing from Jacob for the sake of the representation); "for their substance was too great," signifies on account of infinity; "for them to dwell together," signifies the representatives; "and the land of their sojournings could not bear them because of their acquisitions," signifies that all things cannot be described; "and Esau dwelt in Mount Seir," signifies the truth of natural good; "Esau he is Edom" signifies the Lord's Divine Human.
Verses 9-14. And these are the births of Esau the father of Edom in Mount Seir: these are the names of the sons of Esau; Eliphaz the son of Adah the wife of Esau; Reuel the son of Basemath the wife of Esau. And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz. And Timna was concubine to Eliphaz the son of Esau; and she bare to Eliphaz Amalek; these are the sons of Adah Esau's wife. And these are the sons of Reuel; Nahath and Zerah, Shammah and Mizzah: these were the sons of Basemath Esau's wife. And these were the sons of Oholibamah the daughter of Anah, the daughter of Zibeon, Esau's wife; and she bare to Esau Jeush, and Jalam, and Korah. "And these are the births of Esau the father of Edom," signifies the derivations in Divine good natural ("the father of Edom" is the Divine good from which the others are derived); "in Mount Seir," signifies as to the truths of good; "these are the names of the sons of Esau," signifies the quality of the derivations; "Eliphaz the son of Adah the wife of Esau, Reuel the son of Basemath the wife of Esau," signifies the states of these derivations from the marriage of good and truth; "and the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz," signifies the first derivation of good; "and Timna was concubine to Eliphaz the son of Esau," signifies things that serve them; "and she bare to Eliphaz Amalek," signifies what is sensuous; "these are the sons of Adah Esau's wife," signifies a second derivation; "and these are the sons of Reuel; Nahath and Zerah, Shammah and Mizzah; these were the sons of Basemath Esau's wife," signifies a third derivation; "and these were the sons of Oholibamah the daughter of Anah, the daughter of Zibeon, Esau's wife; and she bare to Esau Jeush, and Jalam, and Korah," signifies a subsequent derivation.
Verses 15-19. These are the chiefs of the sons of Esau; the sons of Eliphaz the firstborn of Esau; chief Teman, chief Omar, chief Zepho, chief Kenaz, chief Korah, chief Gatam, chief Amalek. These are the chiefs of Eliphaz in the land of Edom; these are the sons of Adah. And these are the sons of Reuel Esau's son; chief Nahath, chief Zerah, chief Shammah, chief Mizzah; these are the chiefs of Reul in the land of Edom; these are the sons of Basemath Esau's wife. And these are the sons of Oholibamah Esau's wife; chief Jeush, chief Jalam, chief Korah: these are the chiefs of Oholibamah the daughter of Anah, Esau's wife. These are the sons of Esau, and these are their chiefs: he himself is Edom. "These are the chiefs of the sons of Esau," signifies the principal truths of good; "the sons of Eliphaz, the firstborn of Esau; chief Teman, chief Omar, chief Zepho, chief Kenaz, chief Korah, chief Gatam, chief Amalek," signifies the first classification, and their quality, and of what quality they are also in the Lord's kingdom; "these are the chiefs of Eliphaz in the land of Edom, these are the sons of Adah," signifies the principal truths of the first class; "and these are the sons of Reuel Esau's son; chief Nahath, chief Zerah, chief Shammah, chief Mizzah," signifies a second class, and their quality, as in heaven; "these are the chiefs of Reuel in the land of Edom," signifies a second classification; "these are the sons of Basemath Esau's wife," signifies from the marriage of good and truth; "and these are the sons of Oholibamah Esau's wife," signifies the principal truths of a third classification; "chief Jeush, chief Jalam, chief Horah," signifies their quality, and hence what is their quality in the Lord's kingdom; "these are the chiefs of Oholibamah the daughter of Anah, Esau's wife" signifies the principal truths arising from the conjunction of good and truth; these twelve chiefs are as the twelve tribes, according to their disposal by good; "these are the sons of Esau, and these are their chiefs," signifies that these are the principal of the truths of good; "he himself is Edom," signifies in the Lord's Divine Human.
Verses 20-28. These are the sons of Seir the Horite, the inhabitants of the land; Lotan and Shobal and Zibeon and Anah, and Dishon and Ezer and Dishan; these are the chiefs of the Horite, the sons of Seir in the land of Edom. And the sons of Lotan were Hori and Hemam; and the sister of Lotan was Timna. And these are the sons of Shobal; Alvan and Manahath and Ebal, Shepho and Onam. And these are the sons of Zibeon, both Aiah and Anah; this is the Anah who found the mules in the wilderness, as he fed the asses for Zibeon his father. And these are the children of Anah; Dishon, and Oholibamah the daughter of Anah. And these are the sons of Dishon; Hemdan and Eshban and Ithran and Cheran. These are the sons of Ezer; Bilhan and Zaavan and Akan. These are the sons of Dishan; Uz and Aran. [2] "These are the sons of Seir the Horite, the inhabitants of the land," signifies truths therefrom in their order; "Lotan and Shobal and Zibeon and Anah, and Dishon and Ezer and Dishan," signifies their quality; "these are the chiefs of the Horite, the sons of Seir," signifies the chief truths of good from the former; "in the land of Edom," signifies in the Lord's Divine Human; "and the sons of Lotan were Hori and Hemam, and the sister of Lotan was Timna," signifies a second class of truths; "and these are the sons of Shobal; Alvan and Manahath and Ebal, Shepho and Onam," signifies a third class and their quality. [3] "And these are the sons of Zibeon, both Aiah and Anah," signifies a third class and their quality; "this is the Anah who found the mules in the wilderness," signifies truths from memory-knowledges; "as he fed the asses for Zibeon his father," signifies when he was in memory-knowledges; "and these are the children of Anah; Dishon, and Oholibamah the daughter of Anah," signifies a third class and their quality; "and these are the sons of Dishon; Hemdan and Eshban and Ithran and Cheran," signifies a fourth class and their quality; "these are the sons of Ezer; Bilhan and Zaavan and Akan," signifies a fourth class and their quality; "these are the sons of Dishan; Uz and Aran," signifies a fifth class and their quality.
Verses 29, 30. These are the chiefs of the Horite; chief Lotan, chief Shobal, chief Zibeon, chief Anah, chief Dishon, chief Ezer, chief Dishan. These are the chiefs of the Horite, according to their chiefs in the land of Seir. "These are the chiefs of the Horite," signifies the chief truths from those which follow; "chief Lotan, chief Shobal, chief Zibeon, chief Anah, chief Dishon, chief Ezer, chief Dishan," signifies their quality; "these are the chiefs of the Horite, according to their chiefs in the land of Seir," signifies the chief truths in the successives.
Verses 31-39. And these are the kings that reigned in the land of Edom, before there reigned a king over the sons of Israel. And Bela the son of Beor reigned in Edom; and the name of his city was Dinhabah. And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead. And Jobab died, and Husham of the land of the Temanites reigned in his stead. And Husham died, and Hadad the son of Bedad, who smote Midian in the field of Moab, reigned in his stead; and the name of his city was Avith. And Hadad died, and Samlah of Mazrekah reigned in his stead. And Samlah died, and Shaul of Rehoboth of the river reigned in his stead. And Shaul died, and Baal-hanan the son of Achbor reigned in his stead. And Baal-hanan the son of Achbor died, and Hadar reigned in his stead; and the name of his city was Pau; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Me-zahab. "And these are the kings that reigned in the land of Edom," signifies the principal truths in the Lord's Divine Human; "before there reigned a king over the sons of Israel," signifies when interior spiritual natural truth had not yet risen; "and Bela the son of Beor reigned in Edom," signifies the first truth; "and the name of his city was Dinhabah," signifies doctrine therefrom; "and Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead," signifies what is therefrom as from its essential, and its quality; "and Jobab died, and Husham reigned in his stead," signifies what was therefrom; "of the land of the Temanites," signifies whence it was; "and Husham died, and Hadad the son of Bedad reigned in his stead," signifies what was therefrom; "who smote Midian in the field of Moab," signifies purification from falsity; "and the name of his city was Avith," signifies doctrinal things therefrom; "and Hadad died, and Samlah of Mazrekah reigned in his stead," signifies what was thence derived and its quality; "and Samlah died, and Shaul reigned in his stead," signifies what was therefrom; "of Rehoboth of the river," signifies its quality; "and Shaul died, and Baal-hanan the son of Achbor reigned in his stead," signifies what was therefrom, and its quality; "and Baal-hanan the son of Achbor died, and Hadar reigned in his stead," signifies what was therefrom; "and the name of his city was Pau," signifies doctrine; "and his wife's name was Mehetabel, the daughter of Matred, the daughter of Me-zahab" signifies its good.