AC GENESIS Chapter35

AC 4535. Preliminary to the foregoing chapters, from chapter 26, an explication has been given of what the Lord foretold about His advent, or the CONSUMMATION OF THE AGE; and it has been repeatedly shown that by His advent or the consummation of the age is signified the last time of the church, which is called in the Word the Last Judgment.  They who do not see beyond the literal sense must suppose that the Last Judgment is the destruction of the world, and this especially from the Revelation, where it is said:--

I saw a new heaven and a new earth; for the former heaven and the former earth had passed away, and the sea was no more. And I saw the holy city New Jerusalem coming down from God out of heaven (Rev. 21:1, 2).

And also from the prophecies of Isaiah, where are similar words:--

Behold I create new heavens and a new earth; therefore the former things shall not be remembered, nor come up upon the heart; but be ye glad and rejoice forever in that which I create, for behold I create Jerusalem an exultation, and her people a gladness (Isa. 65:17, 18; 66:22).

[2] They who do not see beyond the literal sense must infer that the universal heaven together with this earth will be annihilated, and that the dead will then for the first time rise again, and dwell in a new heaven and upon a new earth.  But that the Word is not to be so understood may be seen from many other passages where the heavens and the earth are mentioned. They who have any faith in an internal sense can plainly see that by “a new heaven and a new earth” is meant a new church, which shall succeed when the former church passes away (n. 1733, 1850, 3355); and that the “heaven” is its internal and the “earth” its external.

[3] This last time of a former church and first time of a new church are what is called the “consummation of the age” of which the Lord spoke in Matthew 24, and also are His advent, for the Lord then leaves the former church and comes to the new church.  That this is the “consummation of the age” may be seen also from other passages in the Word, as in Isaiah:--

In that day the remains shall return, the remains of Jacob, unto the mighty God; for although Thy people Israel shall be as the sand of the sea, remains of it shall return a consummation is determined, inundated is righteousness; for a consummation and a determination doth the Lord Jehovih Zebaoth make in the whole earth (Isa. 10:21-23).

In the same:--

Now be ye not scorners, lest your punishments be strengthened; for a consummation and a decision have I heard from- with the Lord Jehovih Zebaoth upon the whole earth (Isa.  28:22).

In Jeremiah:--

Thus said Jehovah, The whole earth shall be a waste, yet will I not make a consummation (Jer. 4:27).

In Zephaniah:--

I will bring men into distresses, and they shall go like the blind, because they have sinned against Jehovah; and their blood shall be poured out like dust, and their flesh like dung, for Jehovah shall make a consummation, yea, a speedy one, with all them that dwell in the land (Zephaniah 1:17, 18).

That the “consummation” here mentioned is the last time of the church, and that the “earth” is the church, is manifest from the particulars.

[4] That “earth” or “land” denotes the church, comes from the fact that the land of Canaan was the land where the church had been from the most ancient times, and where afterwards there was the representative of a church among the descendants of Jacob.  When this land is said to be “consummated,” it is not the nation in it that is meant, but it is the holy of worship that exists with the nation where the church is. For the Word is spiritual, and the land itself is not spiritual, nor the nation therein, but that which is of the church.  The land of Canaan was the land where the church had been from the most ancient times, (n. 567, 3686, 4447, 4454, 4516, 4517); and for this reason by “land” in the Word is signified the church, (n. 566, 662, 1066, 1067, 1262, 3355, 4447). From this it is manifest what is meant in Isaiah by “making a consummation in the whole land,” or “earth,” and in Zephaniah by the “speedy consummation of all that dwell in the land.” That the Jewish nation which dwelt in that land was not consummated, but the holy of worship with them, is well known.

[5] That this is the “consummation” appears still more plainly in Daniel:--

Seventy weeks are determined upon thy people, and upon thy city of holiness, to consummate the transgression, and to seal up sins, and to expiate iniquity, and to bring in the righteousness of an age, and to seal up vision and prophet, and to anoint the holy of holies; in the midst of the week he shall cause the sacrifice and the oblation to cease; at last upon the bird of abominations shall be desolation; and even to the consummation and the determination shall it drop upon the devastation (Daniel 9:24, 27).

[6] From all this it may now be seen that by the “consummation of the age,” respecting which the disciples said to the Lord,

“What shall be the sign of Thy coming and of the consummation of the age?” (Matt. 24:3)

nothing else is signified than the last time of the church; and also by these words of the Lord, which are the last in the same evangelist:

“Jesus said to the disciples, Teaching them to observe all things whatsoever I have commanded you; and lo, I am with you all the days even unto the consummation of the age” (Matthew 28:20).

It was said by the Lord that He would he with the disciples even to the consummation of the age, because by the Lord‘s twelve disciples the like is signified as by the twelve tribes of Israel, namely, all things of love and faith, consequently all things of the church (n. 3354, 3488, 3858); which is the same as is meant by the twelve tribes (n. 3858, 3926, 3939, 4060).  That it is the consummation of the church when there is no longer any charity and therefore no faith, has been repeatedly shown above.  That in this church which is called Christian scarcely anything of charity and its derivative faith survives, thus that the consummation of its age is now at hand, will of the Lord’s Divine mercy be shown in the following pages.

1. And God said unto Jacob, Arise, go up to Bethel, and abide there; and make there an altar unto God who appeared unto thee when thou fleddest from before Esau thy brother.

2. And Jacob said unto his household, and to all that were with him, Put away the gods of the stranger which are in the midst of you, and purify yourselves, and change your garments:

3. And let us arise, and go up to Bethel, and I will make there an altar unto God who answered me in the day of my distress, and was with me in the way which I walked.

4. And they gave unto Jacob all the gods of the stranger which were in their hand, and the earrings which were in their ears; and Jacob hid them under the oak which was by Shechem.

5. And they journeyed; and a terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.

6. And Jacob came to Luz, which is in the land of Canaan, this is Bethel, he and all the people that were with him.

7. And he built there an altar, and called the place El-Bethel; because there the gods were revealed unto him when he fled from before his brother.

8. And Deborah Rebekah‘s nurse died, and she was buried from under Bethel under the oak; and he called the name of it Allon-bacuth.

9. And God was seen by Jacob again when he came from Paddan-aram, and blessed him.

10. And God said to him, Thy name is Jacob; thy name shall no more be called Jacob, but Israel shall be thy name; and He called his name Israel.

11. And God said to him, I am God Shaddai; be fruitful and multiply; a nation and a company of nations shall be from thee, and kings shall go forth from thy loins.

12. And the land which I gave to Abraham and to Isaac, to thee I will give it, and to thy seed after thee will I give the land.

13. And God went up from upon him in the place in which He spake with him.

14. And Jacob set up a pillar in the place in which He spake with him, a pillar of stone; and he poured out a drink-offering thereon, and poured oil thereon.

15. And Jacob called the name of the place where God spake with him, Bethel.

16. And they journeyed from Bethel; and there was still a tract of land to come to Ephrath; and Rachel brought forth, and suffered hard things in her bringing forth.

17. And it came to pass in her suffering hard things in her bringing forth that the midwife said unto her, Fear not, for this also is to thee a son.

18. And it came to pass as her soul was going forth that she was about to die; and she called his name Benoni; and his father called him Benjamin.

19. And Rachel died, and was buried in the way to Ephrath, this is Bethlehem.

20. And Jacob set up a pillar upon her grave; this is the pillar of Rachel’s grave even to this day.

21. And Israel journeyed, and spread his tent beyond the tower of Eder.

22. And it came to pass, while Israel abode in this land, that Reuben went and lay with Bilhah his father‘s concubine, and Israel heard. And the sons of Jacob were twelve.

23. The sons of Leah, Reuben, Jacob’s firstborn, and Simeon and Levi, and Judah, and Issachar, and Zebulun.

24. The sons of Rachel, Joseph and Benjamin.

25. And the sons of Bilhah Rachel‘s handmaid, Dan an Naphtali.

26. 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.

27. And Jacob came unto Isaac his father to Mamre Kiriath-arba, this is Hebron, where Abraham and Isaac sojourned.

28. And the days of Isaac were a hundred years and eighty years.

29. And Isaac expired and died, and was gathered unto his people, old and sated of days; and Esau and Jacob his sons buried him.

AC 4536. The subject treated of in the internal sense of this chapter is the residue in the Lord‘s natural, that it was made Divine. The interior things of the natural that were made Divine are here “Israel.” The progress toward things still more interior, where is the rational, is described by the birth of Benjamin, and afterwards by the coming of the sons of Jacob to Isaac.

AC 4537. Verses 1-4. And God said unto Jacob, Arise, go up to Bethel, and abide there; and make there an altar unto God who appeared unto thee when thou fleddest from before Esau thy brother. And Jacob said unto his household, and to all that were with him, Put away the gods of the stranger which are in the midst of you, and purify yourselves, and change your garments; and let us arise, and go up to Bethel, and I will make there an altar unto God who answered me in the day of my distress, and was with me in the way which I walked. And they gave unto Jacob all the gods of the stranger which were in their hand, and the earrings which were in their ears; and Jacob hid them under the oak which was by Shechem. “And God said unto Jacob,” signifies the perception of natural good, such as Jacob now was, from the Divine; “arise, go up to Bethel,” signifies concerning the Divine natural; “and abide there,” signifies life; “and make there an altar unto God who appeared unto thee,” signifies what is holy there; “when thou fleddest from before Esau thy brother,” signifies when truth was set before good; “and Jacob said unto his household, and to all that were with him,” signifies disposition in natural good, such as there was then; “put away the gods of the stranger which are in the midst of you,” signifies that falsities should be rejected; “and purify yourselves and change your garments,” signifies holiness to be put on; “and let us arise and go up to Bethel,” signifies the Divine natural; “and I will make there an altar to God,” signifies the holy in which interior things are terminated; “who answered me in the day of my distress,” signifies in the state of the setting of truth before good; “and was with me in the way which I walked,” signifies His Divine providence; “and they gave unto Jacob all the gods of the stranger which were in their hand,” signifies that it rejected all falsities as much as possible; “and the earrings which were in their ears,” signifies things actual; “and Jacob hid them under the oak which was by Shechem,” signifies eternal rejection; “the oak by Shechem” denotes the fallacious natural.

AC 4538. And God said unto Jacob. That this signifies the perception of natural good, such as Jacob now represents, from the Divine, is evident from the signification in the historicals of the Word of “to say,” as being to perceive (n. 1602, 1791, 1815, 1822, 1898, 1919, 2061, 2080, 2238, 2260, 2619, 2862, 3395, 3509), wherefore that “God said” denotes perception from the Divine; and from the representation of Jacob, who here in the supreme sense is the Lord as to natural good. In the preceding pages it has been shown what Jacob represents in the Word; and as he represents various things, the subject shall be briefly explained.

[2] In the supreme sense Jacob represents in general the Lord’s Divine natural. But as the Lord glorified His natural, it was different in the beginning from what it was in the progression, and at the end.  Therefore Jacob represented various things, namely, in the beginning the Lord‘s natural as to truth, in the progression the Lord’s natural as to the good of truth, and at the end the Lord‘s natural as to good. For the Lord’s glorification proceeded from truth to the good of truth, and usually to good, as has already been frequently shown. Now as this is the end, Jacob represents the Lord as to natural good. See what has already been shown on these points, namely, that in the supreme sense Jacob represents the Lord‘s Divine natural, in the beginning as to truth, (n. 3305, 3509, 3525, 3546, 3576, 3599); and in the progression, the Lord’s Divine natural as to the good of truth, (n. 3659, 3669, 3677, 4234, 4273, 4337). The reason why Jacob now represents the Lord‘s Divine natural as to good, is that this is the end, as before said.

[3] This was the process when the Lord made His natural Divine, and the process is similar also when the Lord regenerates man; for it pleased the Lord to make His Human Divine in the same order as that in which He makes man new. It is for this reason that it has been repeatedly stated that man’s regeneration is an image of the Lord‘s glorification (n. 3138, 3212, 3296, 3490, 4402). When the Lord makes man new He first instructs him in the truths of faith, for without the truths of faith man does not know what the Lord is, what heaven is, and what hell is, nor even that they exist; and still less does he know the in numerable things relating to the Lord, to His kingdom in heaven, and to His kingdom on earth, that is, to the church; neither does he know what and of what nature are the things opposite to these, which relate to hell.

[4] Before he has learned these things, he cannot know what good is, by which is not meant civil good and moral good, for these are learned in the world by means of laws and statutes, and by reflections upon the morals of men, and therefore the nations outside the church also know such things; but by good is meant spiritual good, which good is called in the Word charity; and this good is in general to will and do good to others for no selfish reason, but from the delight of the affection. This good is spiritual good, and to it no man can attain except by means of the truths of faith, which are taught by the Lord by means of the Word and teachings of the Word.

[5] After a man has been instructed in the truths of faith, he is gradually led by the Lord to will the truth, and also from willing to do it.  This truth is called the good of truth, for the good of truth is truth in will and act; and it is called the good of truth because the truth which has been of doctrine then becomes of the life. At last, when the man perceives delight in willing good and in doing it from will, it is no longer called the good of truth, but good; for he is then regenerate, and no more wills and does good from truth, but truth from good; and the truth which he then does is also as it were good, for it derives its essence from its origin, which is good. From all this it is evident why and whence it is that Jacob in the supreme sense represents the Lord’s natural as to good. The reason why Jacob here represents this good, is that in the internal sense further progress is now treated of, namely, toward the interior things of the natural, which are “Israel” (n. 4636). No one who is being regenerated by the Lord can be led to these interior things until the truth with him has become good.

AC 4539. Arise, go up to Bethel. That this signifies that the perception is concerning the Divine natural, is evident from the signification of “arising,” as being elevation (n. 2401, 2785, 2912, 2927, 3171, 4103), here the elevation of the natural to the Divine; from the signification of “to go up,” as being more toward the interiors; and from the signification of “Bethel,” as being the Divine in the natural, or in the ultimate of order (n. 4089). For in the original language “Bethel” means the “house of God,” and as the house of God is where the knowledges of good and truth are, by “Bethel” in the proximate sense are signified these knowledges (n. 1453). But as the interiors are terminated and closed in the ultimates of order, and are together there, and as it were dwell together in one house; and as the natural in man is the ultimate with him in which his interiors are terminated, therefore by “Bethel” or the “house of God” is properly signified the natural (n. 3729, 4089), and indeed the good there in, for in the internal sense a “house” is good (n. 2233, 2234, 3720, 3729); moreover knowledges are in the natural, or in the ultimate of order.

[2] That “to go up” denotes toward the interiors is because interior things are what are called higher things (n. 2148), and therefore when progress toward interior things is treated of in the internal sense, the expression “to go up” is employed, as “to go up” from Egypt to the land of Canaan, and in the land of Canaan itself “to go up” to the interior parts, and from all parts of it to Jerusalem, and in Jerusalem itself to the house of God there. For example “to go up” from Egypt to the land of Canaan, in Moses:

Pharaoh said to Joseph, Go up and bury thy father; and Joseph went up, and all the servants of Pharaoh went up with him; and there went up with him both chariots and horsemen (Gen. 50:6, 7, 9).

And in the book of Judges:

And the angel of Jehovah went up from Gilgal to Bochim, and he said, I made you Do up out of Egypt (Judges 2:1);

for by “Egypt” in the internal sense is signified that memory-knowledge which is to serve for apprehending the things of the Lord‘s kingdom; and by the “land of Canaan” is signified the Lord’s kingdom. And as memory-knowledges are lower, or what is the same, are exterior, and the things of the Lord‘s kingdom are higher, or what is the same, interior, therefore one is said “to go up from Egypt to the land of Canaan,” and on the other hand “to go down from the land of Canaan to Egypt” (Gen. 42:2, 3; 43:4, 5, 15).

[3] In the land of Canaan itself “to go up” to its interior parts, in Joshua:

Joshua said, Go up and spy out the land; and the men went up and spied out Ai; and they returned unto Joshua and said unto him, Let not all the people go up let about two thousand men or about three thousand men go up; so there went up thither of the people about three thousand men (Joshua 7:2-4);

as the “land of Canaan” signifies the Lord’s kingdom, the parts which were more remote from its ultimate boundaries signified things interior, and therefore the expression “to go up” is here used. In like manner from all the surrounding parts to Jerusalem; and in Jerusalem to the house of God

 (1 Kings 12:27, 28; 2 Kings 20:5, 8; Matt. 20:18; Mark 10:33; Luke 18:31).

For Jerusalem was the inmost of the land, because by it was signified the Lord‘s spiritual kingdom; and the house of God was the inmost of Jerusalem, because by it was signified the Lord’s celestial kingdom, and in the supreme sense the Lord Himself. Hence men spoke of “going up” to them. From all this it is evident what is signified by “arise, go up to Bethel,” namely, progress toward the interiors, which is the subject treated of in this chapter (n. 4536).

AC 4540. And abide there. That this signifies life, is evident from the signification of “to abide,” or “dwell,” as being life (n. 1293, 3384, 3613, 4451).

AC 4541. And make there an altar unto God who appeared unto thee. That this signifies what is holy there, is evident from the signification of an “altar,” as being the principal representative of the Lord (n. 921, 2777, 2811, 4489); and therefore “to make an altar to God” signifies what is holy of worship.

AC 4542. When thou fleddest from before Esau thy brother. That this signifies when truth was set before good, is evident from the representation of Esau, as being the Divine good of the Lord‘s Divine natural (n. 3322, 3494, 3504, 3576, 3599). That the signification is when truth was set before good, may be seen from the explications given about Jacob in Genesis 27, when he fled before Esau, for the cause of his flight was that Jacob had taken away the birthright from Esau, by which is signified that truth had set itself before good; for Jacob there represents the truth of the Lord’s natural, and Esau its good. The reason why truth had set itself before good was that when anyone is being regenerated, truth is apparently in the first place; but after he has been regenerated, good is in the first place and truth is in a secondary place (n. 3324, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3610, 3701, 4243, 4244, 4247, 4337). Hence it is, that “when thou fleddest from before Esau thy brother” signifies when truth was set before good.

AC 4543. And Jacob said unto his household, and to all that were with him. That this signifies disposition by natural good, such as there was then, is evident from the signification of “saying to his household and to all that were with him,” as being disposition; and from the representation of Jacob, as here being natural good (n. 4538). The reason why “saying to his household and to all that were with him” denotes disposition, is that in what now follows the subject treated of in the internal sense is the disposition of truths by good. For when spiritual good (n. 4538) begins to act the first part in the natural mind, it then disposes into order the truths which are there.

AC 4544. Put away the gods of the stranger which are in the midst of you.  That this signifies that falsities should be rejected, is evident from the signification of “to put away,” as being to reject; and from the signification of the “gods of the stranger,” as being falsities. For by “gods” in the Word are signified truths, and in the opposite sense falsities (n. 4402); and those were called “strangers” who were outside of the church, consequently those who were in falsities and evils (n. 2049, 2115). Therefore the “gods of the stranger” denote falsities.

AC 4545. And purify yourselves, and change your garments. That this signifies that holiness was to be put on, is evident from the signification of “to be purified” or “cleansed,” as being to be sanctified; and from the signification of “changing the garments,” as being to put on, here to put on holy truths; for in the internal sense of the Word by “garments” are signified truths. It is very evident that to change the garments was a representative received in the church, but what it represented no one can know unless he knows what garments signify in the internal sense (n. 2576). As the subject here treated of is the rejection of falsities and the disposition of truths by good in the natural, mention is made of the fact that they were commanded by Jacob to change their garments.

[2] That to change the garments was a representative that holy truths were to be put on, may be seen also from other passages in the Word, as in Isaiah

Awake, awake, O Jerusalem, put on thy strength, O Zion, put on the garments of thy adornment, O Jerusalem, the holy city for there shall not continue to come into thee any more the uncircumcised and the unclean (Isa. 52:1)

as “Zion” is the celestial church, and “Jerusalem” the spiritual church, and as the celestial church is that which is in good from love to the Lord, and the spiritual church is that which is in truth from faith and charity, therefore “strength” is predicated of Zion, and “garments” of Jerusalem; and it is signified that thereby they were clean.

[3] In Zechariah:

Joshua was clothed with defiled garments, and stood thus before the angel; and [the angel] answered and said unto those that stood before him, saying, Remove the defiled garments from upon him; and unto him he said, See, I have caused thine iniquity to pass from upon thee by putting on thee change of garments (Zechariah 3:3, 4);

from this passage also it is evident that to remove the garments and to put on a change of garments, represented purification from falsities, for it is said, “I have made thine iniquity to pass from upon thee.” It was also for this reason that men had changes of garments, and they were so called (whereof occasional mention is made in the Word) because representations were thereby exhibited.

[4] As such things were represented by changes of garments, therefore where the new temple is treated of in Ezekiel, by which in the internal sense is signified a new church, it is said:

When the priests enter in, they shall not go out of the holy place to the outer court, but there they shall lay aside their garments wherein they ministered, for they are holiness, and shall put on other garments, and shall approach to those things which pertain to the people (Ezek. 42:14).

And again:

When they go forth into the outer court to the people, they shall put off their garments wherein they minister, and shall lay them aside in the chambers of holiness, and they shall put on other garments, and shall sanctify the people with other garments (Ezek. 44:19).

[5] Everyone can see that by the new temple and by the holy city and land, here described by the prophet and in the chapters which precede and follow, is not meant any new temple, nor a new city and a new land, for mention is made of sacrifices and rituals as to be instituted anew which nevertheless were to be abrogated; and mention is also made by name of the tribes of Israel dividing the land into inheritances among themselves, which nevertheless have been dispersed and have never returned.  Hence it is evident that by the rituals there mentioned are signified spiritual and celestial things of the church, similar to what are signified by the changes of garments when Aaron ministered, in uses:

When he maketh a burnt-offering he shall put on his clothing, and his linen breeches, the ashes he shall put beside the altar.  Afterward he shall put off his garments, and shall put on other garments, and shall bring forth the ashes into a clean place outside the camp, and thus shall he make the burnt-offering (Lev. 6:9-11).

[6] That to be cleansed denotes to be sanctified, may be seen from the cleansings which were commanded, as that they should wash their flesh and their garments, and that they should be sprinkled with the waters of separation.  That no one is sanctified by such things, everyone may know who has any knowledge about the spiritual man; for what has iniquity and sin in common with the garments with which a man is clothed?  And yet it is sometimes said that after they had cleansed themselves, they should be holy.  From this it is also manifest that the rituals enjoined upon the Israelites were holy simply because they represented holy things; consequently that those who were representative did not thereby become holy as to their persons; but that the holiness abstractedly represented by them affected the spirits who were with them, and thereby the angels in heaven (n. 4307).

[7] For of necessity there must be communication of heaven with man, in order that the human race may subsist, and this by means of the church, for otherwise they would become like beasts, devoid of internal and external bonds; and thus each would rush without restraint to accomplish the destruction of others, and they would annihilate each other. And as at that time this communication was not possible by means of any church, it was therefore provided by the Lord that it should be miraculously effected by means of representatives. That sanctification was represented by the ritual of washing and cleansing, is manifest from many passages in the Word, as when Jehovah came down upon Mount Sinai, He said to Moses:

Sanctify them today and tomorrow, and let them wash their garments, and be ready against the third day (Exod. 19:10-11).

In Ezekiel:

I will sprinkle upon you clean waters, and ye shall be cleansed from all your uncleannesses, and I will cleanse you from all your idols, and I will give you a new heart, and I will put a new spirit in the midst of you (Ezek. 36:25, 26);

where it is manifest that “sprinkling clean waters” represented the purification of the heart; thus that “to be cleansed” is to be sanctified.

AC 4546. And let us arise, and go up to Bethel.  That this signifies the Divine natural, is evident from what was said above (n. 4539), where the same words occur.

AC 4547. And I will make there an altar to God. That this signifies the holy in which interior things are terminated, is evident from the signification of “making an altar to God,” as being the holy of worship (n. 4541). It is said that interior things are terminated therein, because he was to make the altar in Bethel, which is here meant by “there,” and because by “Bethel” is signified the natural, in which interior things are terminated (n. 4539).

AC 4548. Who answered me in the day of my distress.  That this signifies in the state of the setting of truth before good, is evident from the signification of “day,” as being state (n. 23, 487, 488, 493, 893, 2788, 3462, 3785). That by the “day of my distress” is signified the state of the setting of truth before good, may be seen from what was said above (n. 4542); for the “day of distress” here involves the same as the words there “when thou fleddest from before Esau thy brother.”

AC 4549. And was with me in the way which I walked. That this signifies His Divine providence, is evident from the signification of “to be with anyone in the way which he walks,” when predicated of the Divine or of the Lord, as being His Divine providence; for to provide is properly to be present with anyone, and to protect him from evils.

AC 4550. And they gave unto Jacob all the gods of the stranger which were in their hand. That this signifies that it rejected ad falsities as much as possible, is evident from the signification of the “gods of the stranger,” as being falsities (n. 4544); and from the signification of “which were in their hand,” as being as much as possible, for the “hand” signifies power (n. 878, 3387). Hence, “being in the hand” denotes being in their power, or as much as possible. Their “giving them to Jacob” denotes that good rejected them, for by Jacob in this chapter is represented the good of the natural (n. 4538).

AC 4551. And the earrings which were in their ears. That this signifies things actual, is evident from the signification of “earrings,” as being badges representative of obedience, for the reason that the “ears” signify obedience (n. 2542, 3869); and the things of obedience are things actual, for to obey involves doing in act. Things actual are here predicated of the falsities that were to be rejected. A few words shall be said regarding the rejection of falsities, even those which are actual, which is here treated of in the internal sense. Before a man by regeneration from the Lord comes to good, and does truth from good, he has very many falsities mixed with truths; for he is introduced by means of truths of faith respecting which in his first age he had no other ideas than those of infancy and childhood; which ideas, as they arise from the external things of the world and the sensuous things of the body, cannot but be classed among fallacies, and consequently among falsities. These also become actual, for what a man believes, he does. It is these falsities which are here meant. They remain with a man until he is regenerate, that is, until he acts from good, and then the good that is, the Lord through the good reduces into order the truths so far learned, and when this is done, falsities are separated from the truths and are removed.

[2] Of all this the man is quite ignorant, and yet there is such a removal and rejection of falsities from his earliest childhood even to his last age, and this with every man, but especially with him who is being regenerated. The like takes place even with a man who is not being regenerated, for when he becomes an adult, and his judgment has attained its maturity, he then regards the judgments of his childhood as vain and absurd, and thus as removed far away from him. But the difference between the regenerate man and the unregenerate is that the regenerate regards those things as removed from him which do not agree with the good of faith and charity, but the unregenerate those which do not agree with the delight of the love in which he is. The latter therefore for the most part regards truths as falsities and falsities as truths. As regards earrings, they were of two kinds, those which were fastened above the nose to the forehead, and those which were fastened to the ears. Those which were fastened above the nose to the forehead were badges representative of good, and are called “nose jewels” (n. 3103); while those which were fastened to the ears were badges representative of obedience, and are “earrings.” But in the original language both are expressed by the same word.

AC 4552. And Jacob hid them under the oak which was by Shechem.  That this signifies eternal rejection, is evident from the signification of “hiding,” as being to reject and bury as dead; and from the signification of “under the oak,” as being to eternity; for as the oak is a very long-lived tree, when anything was hidden under it, it signified what is perpetual; and it also signified what is entangled, and moreover what is fallacious and false, because the lowest of the natural is relatively entangled and fallacious in so far as it derives its knowledge and its pleasure from the sensuous things of the body, and thus from fallacies. For by the “oak” is specifically signified the lowest of the natural, consequently in a good sense the truths and goods which are therein, and in the opposite sense the evils and falsities which are therein.

[2] Moreover when falsities are removed in a regenerate man, they are rejected to the lowest of the natural; and therefore when a man becomes mature in judgment and clearsighted, and especially when he becomes intelligent and wise, they appear still further removed from his interior sight. For with the regenerate man truths are in the inmost of his natural near good, which is like a little sun there; and the truths which depend on these are distant therefrom according to the degrees of so to speak their consanguinity and affinity with good. Fallacious truths are in the more outward circumferences, and falsities are rejected to the outermost ones. The latter remain with man forever, but are in this order when the man suffers himself to be led by the Lord, for this order is heavenly order, inasmuch as heaven itself is in such an order. But when a man does not suffer himself to be led by the Lord, but by evil, these things are then in the opposite order, evil with falsities then being in the middle, truths being rejected to the circumferences, and the veriest Divine truths to the outermost circumferences, which order is infernal, for in such an order is hell, the outermost circumferences being the lowest things of the natural.

[3] That “oaks” denote the falsities which are the lowest things of the natural, is because in the Ancient Church, when there was external worship representative of the Lord‘s kingdom, all trees of whatever kind signified something spiritual or celestial; for instance the olive and the oil from it signified the things which are of celestial love; the vine and the wine from it, the things which are of charity and its derivative faith; and so with the other trees, as the cedar, the fig, the poplar, the beech, and the oak, the signification of which has been occasionally shown in the explications. It is for this reason that they are so often mentioned in the Word, and also in general gardens, groves, and forests, and that men had their worship in these under certain trees. But as this worship became idolatrous, and the posterity of Jacob, with whom the representative of a church was instituted, was prone to idolatry, and consequently set up so many idols therein, they were forbidden to hold worship in gardens and groves, and under the trees therein; nevertheless the trees retained their signification, and therefore not only the more noble, as the olive, the vine, and the cedar, but also the poplar, the beech, and the oak, where mentioned in the Word, are each significative as in the Ancient Church.

[4] That “oaks” in a good sense signify the truths and goods which are lowest of the natural, and in the opposite sense falsities and evils, is evident from the passages in the Word where they are mentioned, when understood in the internal sense, as in Isaiah:

They who forsake Jehovah shall be consumed, for they shall be ashamed of the oaks which ye have desired; and ye shall be as an oak that casteth its leaves, and as a garden that hath no water (Isa. 1:28-30).

In the same:

The day of Jehovah Zebaoth shall be upon everyone lifted up and low, and upon all the cedars of Lebanon, and upon all the oaks of Bashan (Isa. 2:12, 13);

that the day of Jehovah will not be upon the cedars and the oaks, everyone may know, but upon those who are signified by them. Again:--

He who formeth a god heweth him down cedars, and taketh the beech and the oak, and strengtheneth for himself in the trees of the forest (Isa. 44:14).

[5] In Ezekiel:

Ye shall acknowledge that I am Jehovah when their pierced ones shall be in the midst of the idols round about their altars, upon every high hill, in all the heads of the mountains, and under every green tree, and under every tangled oak, the place where they have given an odor of rest to all their idols (Ezek. 6:13).

Moreover the ancients had worship upon hills and mountains because hills and mountains signified celestial love; but when the worship was performed by idolaters, as here, they signify the love of self and of the world (n. 795, 796, 1430, 2722, 4210); and they held it under trees, because as before said these were significative according to their species. “Under the tangled oak” here denotes that the worship was from falsities, which are the lowest things of the natural, for these are in an entangled state (n. 2831). In Hosea:

They sacrifice upon the heads of the mountains, and burn incense upon the hills, under the oak, the poplar, and the hard oak, because the shade thereof is good; therefore your daughters commit whoredom, and your daughters-in-law commit adultery (Hosea 4:13).

“To commit whoredom” is to falsify truths, and “to commit adultery” is to pervert goods, (n. 2466, 2729, 3399). In Zechariah:

Open thy doors, O Lebanon, and let the fire devour the cedars, because the magnificent ones are laid waste; howl, ye oaks of Bashan, for the forest of Bazar is come down (Zech. 11:1, 2).

AC 4553. Verses 5-7. And they journeyed; and a terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.  And Jacob came to Luz, which is in the land of Canaan, this is Bethel, he and all the people that were with him. And he built there an altar, and called the place El-Bethel; because there the gods were revealed unto him when he fled from before his brother. “And they journeyed,” signifies what is continuous; “and a terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob,” signifies that falsities and evils could not come near; “and Jacob came to Luz, which is in the land of Canaan,” signifies the natural in its former state; “this is Bethel,” signifies the Divine natural; “he and all the people that were with him,” signifies with all that was therein; “and he built there an altar,” signifies by sanctification; “and he called the place El-Bethel,” signifies a holy natural; “because there the gods were revealed unto him,” signifies holy truths; “when he fled from before his brother,” signifies after truths were set before good.

AC 4554. And they journeyed.  That this signifies what is continuous, is evident from the signification of “journeying,” as being what is successive (n. 4375), thus what is continuous, namely, of progression toward interior things.

AC 4555. And a terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob. That this signifies that falsities and evils could not come near, is evident from the signification of a “terror of God,” as being protection; from the signification of the “cities that were round about them,” as being falsities and evils, “cities” in the genuine sense being truths of doctrine, and in the opposite sense, falsities of doctrine (n. 402, 2449, 2943, 3216, 4478, 4492, 4493); the reason why “cities” here signify evils also, is that the inhabitants likewise are meant, who in the genuine sense are goods, thus in the opposite sense evils (n. 2268, 2451, 2712); and from the signification of “not pursuing after them,” as being not to be able to come near.

[2] That a “terror of God” is protection, may be illustrated by what takes place in the other life; for there the hells cannot possibly come near heaven, nor evil spirits any society of heaven, because they are in terror of God.  For when evil spirits approach any heavenly society, they suddenly fall into anxieties and torments; and they who have fallen into these a few times dare not approach. Their not daring is what is meant in the internal sense by a “terror of God.” Not that God or the Lord terrifies them, but because they are in falsities and evils, and thus in the opposite to goods and truths; and that the falsities and evils themselves cause them to fall into anguish and torment when they approach goods and truths.

AC 4556. And Jacob came to Luz, which is in the land of Canaan, signifies the natural in its former state, and this is Bethel, signifies the Divine natural, as is evident from the signification of “Luz” as being the natural in its former state, or that very natural which was human. That this was made Divine is signified by, “this is Bethel.” “Bethel” is the Divine natural, (n. 4089, 4539). So also in other places in the Word where “Bethel” is named it is likewise said, “Luz, this is Bethel,” and “Bethel, beforetime Luz,” as in Joshua: “The boundary of the lot of the sons of Benjamin between the sons of Judah and the sons of Joseph went forth to Luz, to the side of Luz southward, this is Bethel” (Joshua 18:11, 13). And in the book of Judges:

“The house of Joseph went up to Bethel, and spied out Bethel; and the name of the city beforetime was Luz” (Judges 1:22, 23).

AC 4557. He and all the people that were with him. That this signifies with all that was therein, namely, that was in the natural, is evident from the representation of Jacob, who here is “he,” as being the good therein (n. 4538); and from the signification of “people,” as being truths (n. 1259, 1260, 2928, 3295, 3581); thus the “people that were with him” denotes the truths of that good. And as all things in the natural bear relation to goods and truths, by these words is here signified with all that was therein.

AC 4558. And he built there an altar. That this signifies by sanctification, is evident from the signification of an “altar,” as being the principal representative of the Lord, and thence the holy of worship (n. 4541), and when predicated of the Lord, His Divine Human, and the Holy which proceeds therefrom (n. 2811). For that which in the church is the principal representative of the Lord, is also in the supreme sense the Lord Himself as to His Divine Human; for that which represents it is, in this sense, the Human Itself. That the natural was sanctified, is signified by his “building there” (that is, in Bethel) an “altar;” for by “Bethel” is signified the Divine natural (n. 4556).

AC 4559. And called the place El-Bethel. That this signifies a holy natural, is evident from the signification of “Bethel,” as being the Divine natural (n. 4089, 4539, 4556); but when it is called “El-Bethel,” it is not the Divine, but a holy, natural; for when the Lord made His Human Divine, He first made it holy. Between making it Divine and making it holy there is this difference that what is Divine is Jehovah Himself, but what is holy is from Jehovah. The former is the Divine being, but the latter is what comes forth therefrom. When the Lord glorified Himself, He made his Human also the Divine being, or Jehovah (n. 2156, 2329, 2921, 3023, 3035); but before He did this, He made His Human holy.  Such was the process of the glorification of the Lord’s Human.  Hence also Bethel is now called “El-Bethel,” applying what is signified by the “El” which is added, namely, “because there the gods were revealed to him.” For “El” in the original language means “God;” but here “gods” in the plural, because in the internal sense “gods” denote holy truths (n. 4402). But in what follows it is called “Bethel,” for it is said, “Jacob called the name of the place Bethel” (verse 15); and it is added, “where God spake with him,” where it is in the singular. For “Bethel” in the original language is the “house of God;” but “El-Bethel” is “God the house of God.” Hence it is that “El-Bethel” denotes the holy natural, and “Bethel” the Divine natural.

AC 4560. Because there the gods were revealed unto him.  That this signifies holy truths, is evident from the signification of “gods,” as being holy truths (n. 4402). That these were adjoined to the good represented by Jacob, is signified by the “gods there revealed to him.” That the place was called “El-Bethel,” and yet previously (Gen. 28:19), and again later (verse 15), “Bethel,” and likewise that here when it is called “El-Bethel” it is said, “because there the gods were revealed unto him,” in the plural, and afterwards (verse 15) “where God spake with him,” in the singular, is a mystery, and it is evident that this mystery can be known only from the internal sense. Moreover many other mysteries are hidden herein, but these cannot be disclosed.

AC 4561. When he fled from before his brother. That this signifies after truths were set before good, is evident from the explication given above (n. 4542), where the same words occur.

AC 4562. Verse 8. And Deborah Rebekah‘s nurse died, and she was buried from under Bethel under the oak; and he called the name of it Allon-bacuth. “And Deborah Rebekah’s nurse died,” signifies that hereditary evil was expelled; “and she was buried from under Bethel under the oak,” signifies rejected forever; “and he called the name of it Allon-bacuth,” signifies the quality of the natural in that it was expelled.

AC 4563. And Deborah Rebekah‘s nurse died. That this signifies that hereditary evil was expelled, is evident from the signification of “dying,” as being the end, or that a thing ceases to be such (n. 494, 3253, 3259, 3276), here therefore expelled, because the subject treated of is hereditary evil; and from the representation of Deborah Rebekah’s nurse, as being hereditary evil. In nourishing and suckling an infant a nurse properly signifies the insinuation of innocence by means of what is celestial spiritual, for milk denotes the celestial spiritual (n. 2184), and the infant she suckles denotes innocence (n. 430, 1616, 2126, 2305, 2306) But here by “Deborah Rebekah‘s nurse” is signified that which was received from the mother and nourished from infancy.  That this was the hereditary evil from the mother against which the Lord fought, may be seen from what has been shown regarding this hereditary (n. 1414, 1444, 1573), and from His expelling it, so that at last He was not the son of Mary (n. 2159, 2574, 2649, 3036).

[2] It is known that man derives evil from both his parents, and that this evil is called hereditary evil. He is therefore born into it, but still it does not manifest itself until the man becomes an adult and acts from his understanding and the derivative will, and meanwhile it lies hidden, especially during infancy. And as of the Lord’s mercy no one is blamed for what is hereditary, but for what is actual (n. 966, 2308), and what is hereditary cannot become actual until the man acts from his own understanding and his own will, therefore infants are led by the Lord by means of infants and angels from Him, and hence they appear in a state of innocence while hereditary evil still lurks in everything they do (n. 2300, 2307, 2308). This hereditary evil yields them nourishment, or is as a nurse, until the time when they judge for themselves (n. 4063); and then if they are being regenerated they are brought by the Lord into a state of new infancy, and at last into heavenly wisdom; thus into genuine infancy, that is, into innocence; for genuine infancy or innocence dwells in wisdom (n. 2305, 3183). The difference is, that the innocence of infancy is without, and hereditary evil within; whereas the innocence of wisdom is within, and evil both actual and hereditary is without. From these and other things that have been already stated, it is evident that hereditary evil acts as a nurse from the earliest infancy to the age of new infancy; and hence it is that by a “nurse” is signified hereditary evil, and also that by a “nurse” is signified the insinuation of innocence by means of the celestial spiritual.

[3] As in the internal sense of this chapter the disposition and arrangement of truths by good in the Lord‘s natural is treated of (n. 4536), and the consequent progression to interior things, therefore hereditary evil is also treated of, in that it was expelled. This is the reason why mention is made in this verse of Deborah, Rebekah’s nurse, that she died and was buried under an oak, which is not a thing of sufficient moment to interrupt the series unless it involved such things.

[4] The very mystery that is specifically signified by “Rebekah‘s nurse” cannot as yet be disclosed, for before this is done it is necessary to know the nature of the influx of the rational into the natural, namely, that it is from the good of the rational immediately into the good of the natural, and from the good of the rational mediately, through the truth there into the good of natural truth. “Rebekah”is the truth of the rational (n. 3012, 3013, 3077); and “Isaac” is the good of the rational (n. 3012, 3194, 3210); “Esau” is the good of the natural by immediate influx from the good of the rational, or “Isaac;” and “Jacob” is the good or good of truth of the natural by mediate influx through the truth of the rational, or “Rebekah.” In regard to this influx, mediate and immediate, (n. 3314, 3573). This must be known before it is possible to have any specific knowledge of the mystery why by “Rebekah’s nurse” is here signified and described hereditary evil; for it is from this that the nature of this evil can be seen.

AC 4564. And she was buried from under Bethel under the oak. That this signifies that it was rejected forever, is evident from the signification of “being buried,” as being to be rejected, for what is buried is rejected; and from the signification of “under the oak,” as being forever (n. 4552). “From under Bethel” signifies outside of the natural, for what is said to be underneath, or below, in the internal sense is without (n. 2148). “Bethel” is the Divine natural (n. 4089, 4539).

[2] The case herein is this. Evil both hereditary and actual in a man who is being regenerated is not exterminated so as to vanish or become null and void, but is only separated, and by the Lord‘s disposal is rejected to the circumferences (n. 4551, 4552); and it remains so with the man even to eternity; but he is withheld by the Lord from the evil and is kept in good. When this takes place it appears as if evils were cast away and the man purified from them, or as is said, “justified.” All the angels of heaven confess that with them, in so far as it is of themselves, there is nothing but evil and its derivative falsity; but in so far as it is from the Lord, there is good and the derivative truth.

[3] They who have conceived any other opinion on this subject, and have while living in the world confirmed themselves from their doctrine in the idea that they had been justified and were then without sins, thus that they are holy, are remitted into the state of their evils, both from what is actual and from what is hereditary, and are kept in this state until they know by living experience that of themselves they are nothing but evil, and that the good in which they had seemed to themselves to be, was from the Lord, consequently is not theirs, but the Lord’s. Such is the case with the angels, and such also is it with the regenerate among men.

[4] But with the Lord it was otherwise. All the hereditary evil from the mother He altogether removed from Himself, expelled, and cast out. For He had no evil by inheritance from His Father, because He was conceived of Jehovah, but only from the mother. This is the difference; and this is what is meant by the Lord‘s being made righteousness, the Holy itself, and the Divine.

AC 4565. And he called the name of it Allon-bacuth. That this signifies the quality of the natural in that it was expelled, is evident from the signification of “calling a name,” as being the quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421). “Allon-bacuth” in the original language means “the oak of weeping,” and the place was so called because the “oak” denotes the lowest of the natural, into which, and at last out of which, hereditary evil was cast. The “oak” denotes the lowest of the natural, and also what is perpetual, (n. 4552). But “weeping” signifies the last farewell, and therefore it was customary to weep for the dead when they were buried, although it was known that only the dead body was rejected by burial, and that they who had been therein were alive in respect to their interiors.  Hence it is evident what is the quality of that which is signified by “Allon-bacuth,” or the “oak of weeping.”

AC 4566. Verses 9-13. And God was seen by Jacob again when he came from Paddan-aram, and blessed him. And God said to him, Thy name is Jacob; thy name shall no more be called Jacob, but Israel shall be thy name; and He called his name Israel. And God said to him, I am God Shaddai; be fruitful and multiply; a nation and a company of nations shall be from thee, and kings shall go forth from thy loins; and the land which I gave to Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land. And God went up from upon him, in the place in which God spake with him. “And God was seen by Jacob again when he came from Paddan-aram, and blessed him,” signifies interior natural perception; “and God said to him, Thy name is Jacob,” signifies the quality of the Lord’s external Divine natural; “thy name shall no more be called Jacob,” signifies that it should no longer be external only; “but Israel shall be thy name,” signifies the quality of the internal natural, or the quality of its spiritual, which is “Israel;” “and He called his name Israel,” signifies the internal natural, or the celestial spiritual of the natural; “and God said to him,” signifies perception from the Divine; “I am God Shaddai,” signifies the state of temptation past, and now Divine consolation; “be fruitful and multiply,” signifies good and thence truth, Divine; “a nation and a company of nations shall be from thee,” signifies good and the Divine forms of good; “and kings shall go forth from thy loins,” signifies truths from the Divine marriage; “and the land which I gave to Abraham and to Isaac, to thee I will give it,” signifies Divine good natural appropriated; “and to thy seed after thee will I give the land,” signifies Divine truth natural appropriated; “and God went up from upon him, in the place in which He spake with him,” signifies the Divine in this state.

AC 4567. And God was seen by Jacob again when he came from Paddanaram, and blessed him.  That this signifies interior natural perception, is evident from the signification of “God was seen,” as being interior perception. “To see” denotes to understand and perceive, (n. 2150, 2807, 3764, 3863, 4403-4421). Hence “God was seen,” when predicated of the Lord, denotes perception from the Divine, which is the same as interior perception. That the natural had this perception, is signified by God‘s being seen by Jacob, for Jacob represents the Lord’s natural, as has been frequently shown. “Again when he came from Paddan-aram” signifies after he had acquired the knowledges of good and truth which are signified by “Paddan-aram” (n. 3664, 3680, 4112). “And blessed him,” signifies progression to the more interior things of the natural, and the conjunction of good and truth there; for “to bless” is predicated of all the good with which anyone is gifted by the Lord (n. 1420, 1422, 2846, 3017, 3406), especially of the conjunction of good and truth (n. 3504, 3514, 3530, 3565, 3584).

AC 4568. And God said to him, Thy name is Jacob. That this signifies the quality of the Lord‘s external Divine natural, is evident from the signification of “name,” as being quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421); and from the representation of Jacob, as being the Lord’s Divine natural, of which often above. It is called external, because “Israel” is the Lord‘s internal Divine natural, of which in what now follows.

AC 4569. Thy name shall no more be called Jacob. That this signifies that it should no longer be external only, is evident from what has just been said, and from what now follows concerning Israel.

AC 4570. But Israel shall be thy name. That this signifies the quality of His internal natural, or the quality of the spiritual of this natural, which is “Israel,” and that and He called his name Israel signifies His internal natural, or the celestial spiritual of the natural, is evident from the signification of “name,” as being quality (n. 4568); and from the signification of “Israel,” as being the internal of the Lord’s natural. No one can know why Jacob was called Israel unless he knows what the internal natural is, and what the external natural, and further, what is the celestial spiritual of the natural. These things have indeed been explained above, when Jacob was called Israel by the angel; but as they are of such a nature that very little if anything is known about them, it is necessary to explain again what they are.

[2] There are two things in man that are most distinct from each other, namely, the rational and the natural. The rational constitutes the internal man, and the natural the external; but the natural, like the rational, has also its own external and internal. The external of the natural is from the senses of the body, and from what flows in from the world immediately through these senses. By these man has communication with worldly and bodily things. They who are exclusively in this natural are called sensuous men, for in thought they scarcely go beyond this. But the internal of the natural is constituted of the conclusions drawn analytically and analogically from these things in the external, and yet it draws and deduces its conclusions from the senses. Thus the natural has communication through the senses with worldly and bodily things, and through things analogical and analytical with the rational, and thus with the things of the spiritual world. Such is the natural. There also exists an intermediate which communicates with both the external and the internal, thus by the external with what is in the natural world, and by the internal with what is in the spiritual world. This natural is what Jacob specifically represents, and the internal natural is what Israel represents. The case is the same with the rational, namely, that it is external and internal, and also intermediate; but of the Lord‘s Divine providence this subject shall be spoken of in connection with Joseph, for Joseph represents the external of the rational.

[3] But what the celestial spiritual is has already been stated, namely, that the celestial is that which is of good, and the spiritual that which is of truth; thus the celestial spiritual is that which is of good from truth. Now as the Lord’s church is external and internal, and as by the descendants of Jacob must be represented the internals of the church by means of externals, Jacob could therefore no longer be named Jacob, but Israel (n. 4286, 4292). Be it known moreover that both the rational and the natural are called celestial and spiritual, celestial when they receive good from the Lord, and spiritual when they receive truth from Him; for the good that inflows from the Lord into heaven is called celestial, and the truth is called spiritual. Jacob‘s being called “Israel” signifies in the supreme sense that the Lord, advancing to interior things, made the natural in Himself Divine, both as to its external and as to its internal; for in the supreme sense what is represented has reference to Him.

AC 4571. And God said to him. That this signifies perception from the Divine, is evident from the signification in the historicals of the Word of “to say” as being to perceive (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3395, 3509). That it was from the Divine is signified by “God said;” for the Divine was in the Lord from conception. This was His being, for He was conceived from Jehovah, and therefore His perception was from the Divine, but it was according to the state of the reception by His Human, because He made the Human in Himself Divine by successive steps. Hence it is evident that as the Divine or God was in Him, by the words “God said to him” is signified perception from the Divine.

AC 4572. I am God Shaddai. That this signifies the state of temptation past, and now Divine consolation, is evident from the signification of “God Shaddai,” as being temptation and afterwards consolation. For Jehovah or the Lord was called by the ancients “God Shaddai” with reference to temptations and consolation after them (n. 1992, 3667); consequently “God Shaddai” signifies a state of temptation that is past, and now Divine consolation. The reason why it is “past,” is that temptations were previously represented by Jacob, especially when he wrestled with the angel (Gen. 32:25-32), and when he met Esau (Gen. 33:1); and the reason why there is now consolation, is that by these temptations there was effected the conjunction of good and truth in the natural. This conjunction itself causes consolation, because conjunction is the end of temptations; for when he arrives at the end, everyone has consolation according to the hard things he suffered in the means.

[2] Be it known in general that all the conjunction of good with truth is effected by means of temptations, the reason of which is that evils and falsities offer resistance and as it were rebel, and strive in every possible way to prevent the conjunction of good with truth and of truth with good. This combat takes place between the spirits who are with the man, namely, between the spirits who are in evils and falsities, and those who are in goods and truths, and is perceived by the man as a temptation within himself. When therefore the spirits who are in evils and falsities are conquered by the spirits who are in goods and truths, and are compelled to depart, the latter have joy through heaven from the Lord, and this joy is perceived by the man as consolation, and as in himself. But the joy and consolation are not on account of victory, but on account of the conjunction of good and truth; for all conjunction of good and truth has joy within itself, because this conjunction is the heavenly marriage within which is the Divine.

AC 4573. Be fruitful and multiply. That this signifies good and thence truth, Divine, is evident from the fact that “fructifying” is predicated of good, and “multiplying” of truth (n. 43, 55, 913, 983, 2846, 2847).

AC 4574. A nation and a company of nations shall be from thee.  That this signifies good and the Divine forms of good, is evident from the signification of a “nation,” as being the good of the church (n. 1259, 1260, 1362, 1416, 1849); and from the signification of a “company of nations,” as being the truths which are from good, or what is the same, the forms of good; and in the supreme sense, in which the Lord is treated of, the Divine truths which are from Divine good, or the Divine forms of good.

[2] I will first state what the forms of good are, and then show that a “company of nations” signifies them. The truths that are from good are said to be the forms of good because they are nothing else than goods formed. He who conceives of truths in any other way, and especially he who separates them from good, does not know what truths are. Truths do indeed appear as if separate from good, thus as a form by themselves, but only to those who are not in good, or to those who think and speak otherwise than as they will and thence act. For man is so created that his understanding and will may constitute one mind, and they do constitute one mind when the understanding acts as one with the will, that is, when the man thinks and speaks as he wills and thence acts, for in this case the things of his understanding are forms of his will.  The things of the understanding are what are called truths, for truths are properly of the understanding; whereas the things of the will are what are called goods, for goods are properly of the will.  From this it follows that regarded in itself the understanding is nothing but the will formed.

[3] But as the term “form” savors of human philosophy, the matter shall be illustrated by an example, from which will be seen that truths are the forms of good.  In civil and moral life there exist what is honorable (honestum) and what is becoming (decorum). V“hat is honorable is to will well to others from the heart in the affairs of civil life, and what is becoming is to testify this in speech and gesture. Thus regarded in itself what is becoming is nothing but the form of what is honorable, for this Is its origin, and therefore when what is honorable shows itself by what is becoming (that is, in a becoming manner by speech and gesture), that which is honorable appears in every detail of that which is becoming, insomuch that whatever is uttered in the speech or shown in the gesture appears honorable, and is the form or image through which that which is honorable shines forth.  In this way the two things make a one, like an essence and its form, or like what is essential and what is formal. But if anyone separates what is honorable from what is becoming, that is, if anyone wills evil to a companion, and yet speaks well and behaves himself well toward him, there is then no longer anything of what is honorable in the speech and gestures, however much he may study to make a show of the form of what is honorable by what is becoming; for it is really dishonorable, and every discerning person so calls it, because it is either feigned, or fraudulent, or deceitful.

[4] From all this we can see how the case is with truths and goods; for truths in spiritual life are circumstanced as is what is becoming in civil life; and hence it is evident what is the quality of truths when they are the forms of good, and what when separated from good; for when they are not from good they are from some evil, and are its forms, however much they may counterfeit the forms of good.  That a ”company of nations“ denotes the forms of good, may be seen from the signification of ”nations,“ as being goods, of which just above.  Hence a ”company“ or congregation of them denotes a collection of them, which is nothing else than a form; and that this is truth’ has been shown. And as truths are what are signified, and by a ”nation“ is signified good, it is therefore said not only that a ”nation“ shall be from him, but also a ”company of nations;“ otherwise one expression would have sufficed. Moreover in the Word a ”company,“ a ” congregation,“ and a ”multitude,“ are said of truths. What ”multitude“ is, and ”being multiplied, (n. 43, 55, 913, 983, 2846, 2847).

AC 4575. And kings shall go forth from thy loins. That this signifies truths from the Divine marriage, is evident from the signification of “kings,” as being truths (n. 1672, 1728, 2015, 2069, 3009, 3670); and from the signification of “loins,” as being the things of conjugial love (n. 3021, 4277, 4280), consequently those of the heavenly marriage, and in the supreme sense of the Divine marriage.  Truths from the Divine marriage are those which proceed from the Lord‘s Divine Human, and are called holy, for the Lord’s Divine Human is the Divine marriage itself, and the things which proceed from it are holy, and are called celestial and spiritual, and effect the heavenly marriage, which is truth conjoined with good, and good conjoined with truth.  This marriage exists in heaven, and in everyone who is in heaven, and also in everyone who is in the church, provided he is in good and at the same time in truth

AC 4576. And the land which I gave unto Abraham and to Isaac, to thee I will give it.  That this signifies the Divine good appropriated, is evident from the signification of “land,” as being good. For the land of Canaan which is here meant by “the land,” denotes in the internal sense the Lord‘s kingdom, and hence the church, which is the Lord’s kingdom on earth (n. 1607, 3481, 3705, 4447, 4517), and as it denotes these, it denotes good, for this is the very essential thing of the Lord‘s kingdom and church.  But in the supreme sense the “land of Canaan” denotes the Lord’s Divine good, for the good which is in the Lord‘s kingdom in the heavens and on earth is from the Lord.  The above is evident also from the representation of Abraham and Isaac, as being the Lord’s Divine--Abraham the Divine Itself, and Isaac the Divine Human, specifically the Lord‘s Divine rational.  Concerning Abraham (n. 1989, 2011, 3245, 3251, 3439, 3703, 4206, 4207); and Isaac, (n. 1893, 2066, 2072, 2083, 2630, 2774, 3012, 3194, 3210, 4180); and from the signification of “giving the land to thee,” as being to appropriated it to the natural; for by Jacob, who here is “thee” is represented the Lord’s Divine natural, as has been frequently shown. From all this it is evident that by “the land which I gave to Abraham and to Isaac, to thee will I give it” is signified the Divine good appropriated.

AC 4577. And to thy seed after thee will I give the land. That this signifies Divine truth appropriated, is evident from the signification of “seed,” as being the truth of faith (n. 1025, 1447, 1610, 1940), and in the supreme sense the Divine truth (n. 3038); and from the signification of “giving the land,” as being to appropriate good (n. 4576); thus by “giving the land to thy seed,” is signified in the supreme sense to appropriate Divine good to Divine truth. But that it is the Divine truth which is appropriated, is because before the Lord was glorified He was in respect to his Human the Divine truth, and hence the Lord says of Himself that He is “the Truth” (John 14:6), and hence also He is called the “seed of the woman” (Gen. 3:15).  But after the Lord had been glorified in respect to His Human, He became the Divine good; and then from Him as the Divine good proceeded and proceeds the Divine truth, which is the “Spirit of truth” that the Lord was to send, as said in (John 14:16, 17; 15:26, 27; 16:13-15): see (n. 3704). From all this it is evident that by the words “to thy seed after thee” is signified in the supreme sense the Divine truth appropriated to Him; and also that the Divine truth proceeds from the Divine good which is Himself, and is appropriated to those who are in good and thence in truth

AC 4578. And God went up from upon him, in the place in which He spake with him. That this signifies the Divine in this state, is evident from the signification of “God went up from upon him,” as being the Divine; for “to go up” involves elevation to interior things, and when predicated of the Lord, who here is “God,” it denotes elevation to the Divine (n. 4539); and from the signification of the “place in which He spake with him,” as being this state. “Place” denotes state, (n. 2625, 2837, 3356, 3387, 4321). Hence the “place in which He spake with him” denotes the state in which He was.

AC 4579. Verses 14, 15. And Jacob set up a pillar in the place in which He spake with him, a pillar of stone; and he poured out a drinking thereon, and poured oil thereon. And Jacob called the name of the place where God spake with him, Bethel. “And Jacob set up a pillar in the place in which He spake with him, a pillar of stone,” signifies the holy of truth in that Divine state; “and he poured out a drink-offering thereon,” signifies the Divine good of truth; “and poured oil thereon,” signifies the Divine good of love; “and Jacob called the name of the place where God spake with him, Bethel,” signifies the Divine natural and its state.

AC 4580. And Jacob set up a pillar in the place in which He spake with him, a pillar of stone. That this signifies the holy of truth in that Divine state, is evident from the signification of a “pillar,” as being the holy of truth; and from the signification of “in the place in which He spake with him,” as being in that state (n. 4578). Something shall first be said with regard to the origin of the setting up of pillars, and of the pouring a drink-offering upon them, and of pouring oil upon them.

[2] The pillars set up in ancient times were either for a sign, or for a witness, or for worship. Those for worship were anointed, and were then holy, and worship was also held there, thus in temples, in groves, in forests under the trees, and in other places.  This ritual  derived its representation from the fact that in the most ancient times stones were set up on the boundaries between families of nations, lest they should pass over the boundaries to do one another evil, as for instance in the case of Laban and Jacob, (Gen. 31:52). That they should not pass the boundaries to do evil was to them a law of nations.  And as the stones were on the boundaries, when the most ancient people (who in everything on the earth saw a corresponding celestial and spiritual thing) saw these stones as boundaries, they thought about the truths which are the ultimates of order. But their descendants, who beheld in objects less of what is spiritual and celestial, and more of what is worldly, began to think of them with sanctity merely from the veneration derived from old time. And at last the descendants of the most ancient people who lived immediately before the flood, and who no longer saw anything spiritual and celestial in earthly and worldly things regarded as objects, began to regard these stones as holy, pouring drink-offerings upon them, and anointing them with oil; and they were then called “pillars,” and were used for worship.

[3] This remained after the flood in the Ancient Church, which was representative, but with the difference that the pillars served these people as a means for attaining to internal worship; for the infants and children were instructed by their parents in regard to what they represented, and were thus brought to know holy things, and to be affected with the things which the pillars represented. It is for this reason that the ancients had pillars for worship in their temples, groves, and forests, and upon hills and mountains. But when the internal of worship altogether perished with the Ancient Church, and they began to hold the externals as holy and Divine, and thus to worship them idolatrously, they then erected pillars for their several gods. And as the posterity of Jacob were most prone to idolatrous things, they were forbidden to erect pillars, and also to have groves, and even to hold any worship upon mountains and hills; but they were to be gathered together to one place, where the ark was, and afterwards where the temple was, thus to Jerusalem; otherwise each family would have had its own externals and idols that they would have worshiped, and consequently a representative of a church could not have been instituted with that nation. Concerning pillars, (n. 3727). All this shows what was the origin of the pillars, and what they signified, and that when they were employed in worship they represented holy truth, and therefore it is here said “a pillar of stone,” for a “stone” signifies truth in the ultimate of order (n. 1298, 3720, 3769, 3771, 3773, 3789, 3798). Be it known moreover that what is holy is especially predicated of Divine truth; for the Divine is in the Lord, and Divine truth proceeds from Him (n. 3704, 4577), and is called the Holy.

AC 4581. And he poured out a drink-offering thereon. That this signifies the Divine good of truth, is evident from the signification of a “drink-offering,” as being the Divine good of truth, of which below; but first I will state what the good of truth is. The good of truth is that which has elsewhere been called the good of faith, and is love toward the neighbor, or charity.  There are two universal kinds of good, one of which is called the good of faith, and the other the good of love. The good of faith is what is signified by a “drink-offering,” and the good of love by “oil.” They who are brought by the Lord to good by an internal way are in the good of love, but they who are brought by an external way are in the good of faith. The me