Spiritual Meaning of GENESIS 28:12-15
AC 3697. Verses 12-15. And he dreamed, and behold a ladder set on the earth, and its head reaching to heaven; and behold the angels of God ascending and descending on it. And behold Jehovah standing upon it; and He said, I am Jehovah the God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth, and thou shalt break forth to the sea, and to the east, and to the north, and to the south; and in thee shall all the families of the ground be blessed, and in thy seed; and behold I am with thee, and will keep thee withersoever thou goest, and will bring thee back to this ground; for I will not leave thee until I have done that which I have spoken to thee. "And he dreamed," signifies foresight; "and behold a ladder set on the earth," signifies the communication of the lowest truth and its derivative good; "and its head reaching to heaven," signifies with the Divine; "and behold the angels of God ascending and descending on it," signifies infinite and eternal communication, and the consequent conjunction and that from what is lowest there is as it were an ascent, and afterwards when the order is inverted, a descent; and behold Jehovah standing upon it," signifies the Lord in the highest; "and He said, I am Jehovah the God of Abraham thy father," signifies the Lord, that from Him that good comes "and the God of Isaac," signifies the Lord as to the Divine Human "the land whereon thou liest, to thee will I give it," signifies the good in which He was, that it was from what was His own; "and to thy seed," signifies that so also was the truth; "and thy seed shall be as the dust of the earth," signifies that Divine truth natural would be as natural good; "and thou shalt break forth to the sea, and to the east," signifies the infinite extension of good; "and to the north, and to the south," signifies the infinite extension of truth; thus all states of good and truth; "and in thee shall all the families of the ground he blessed," signifies that all truths of the good of doctrine will be conjoined with good "and in thy seed," signifies and with truth; "and behold I am with thee," signifies the Divine "and will keep thee whithersoever thou goest," signifies the Divine Providence; "and will bring thee back to this ground," signifies conjunction with Divine doctrine; "for I will not leave thee until I have done that which I have spoken to thee," signifies that nothing would be wanting to prevent its having effect.
AC 3698. And he dreamed. That this signifies foresight, is evident from the signification of "dreaming," as being in the internal sense to foretell future things; for prophetic dreams, which were Divine, were predictions of things to come, as is evident from those related in the Word (n. 1975, 1976). Such being, in the internal sense, the signification of "dreams" and of "to dream," therefore in the supreme sense, in which the Lord is treated of, they signify foresight; for predictions are from the Lord’s Divine foresight. That this is the only source of predictions concerning events which do not flow according to the common order of nature, and cannot thence be foreseen, may be seen from the Word, as from these words in Moses:--
When a prophet speaketh in the name of Jehovah, but the word doth not come to pass, and that word doth not happen, Jehovah hath not spoken the prophet hath spoken it presumptuously (Deut. 18:22)
and this although predictions of things which come to pass might be from the wicked and worshipers of another god, as is evident from this passage:
If there arise in the midst of thee a prophet, or a dreamer of dreams, and he give thee a sign or a wonder, and the sign or the wonder come to pass whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams for Jehovah your God trieth you (Deut. 13:1-3)
from which it is evident that the prediction itself was from the Divine, but the persuasion to worship other gods was from what belonged to the prophet, to whom this was permitted for the sake of trying them, as is said. From this also it is, and from other causes, that very often in olden time they who worshiped the Baals and other gods also prophesied, saw visions, and dreamed dreams, and likewise that the things which were spoken by them came to pass, whereby many were seduced; concerning whom we read in Jeremiah 23. besides others who were called diviners," "soothsayers," "jugglers," and "pythons," who were among those who studied natural magic, whereby nothing of what was Divine could be foretold, but only what was contrary to the Divine, that is, contrary to the Lord, and contrary to the good of love and the truth of faith in Him. This is magic, of whatsoever quality it may appear in external form.
AC 3699. And behold a ladder set on the earth. That this signifies the communication of the lowest truth and its derivative good, is evident from the signification of a "ladder," as being communication, concerning which we shall speak presently; and from the signification of the "earth," as being what is lowest, for it is said immediately afterwards that "its head reached unto heaven," which denotes that which is highest all which shows that the "ladder set between earth and heaven," or between the lowest and the highest, signifies communication that it is the communication of the lowest truth and its derivative good that is here signified by the "ladder set on the earth," is evident from the fact that the subject here is truth and its derivative good of that degree which in the internal sense is here represented by Jacob. In the original tongue the term "ladder" is derived from an expression which signifies a "path" or "way," and that "path" or "way" is predicated of truth, may be seen above (n. 627, 2333). Moreover when angels are conversing about truth, this is exhibited representatively in the world of spirits by "ways" (n. 189, 3477); all of which shows what is signified by a "ladder, one extremity of which is set on the earth, while the other reaches to heaven," namely, the communication of truth which is in the lowest place with truth which is in the highest, which communication is treated of in what follows. There are lowest truths and goods, and also highest truths and goods, and steps between them as of a ladder, (n. 3691).
AC 3700. And its head reaching to heaven. That this signifies with the Divine, namely, that there was communication therewith, is evident from the signification of the "head," or summit of the ladder, as being that which is highest; and from the signification of "heaven," as being that which is Divine; for in the supreme sense, in which the Lord is treated of, "heaven" signifies the Divine Itself; but in the representative sense, which treats of the man who is being regenerated, it signifies the inmost good and its derivative truth that is from the Lord, such as there is in heaven, and from which is heaven itself. This is also called "Divine," because from the Lord; for the Lord, or what is the same, the Divine, which is from the Lord alone, is the all in all of heaven; and whatever is not from the Divine there, is not of heaven. For this reason it has been occasionally said above that the Lord is heaven itself, and that all who are in heaven are in the Lord.
AC 3701. And behold the angels of God ascending and descending on it. That this signifies infinite and eternal communication and the consequent conjunction; and that from what is lowest there is as it were an ascent, and afterwards when the order is inverted a descent; is evident from the signification of "angels," as being something Divine of the Lord, which is meant by them when they are mentioned in the Word (n. 1925, 2319, 2821, 3039). That in the present case they signify Divine truth, is evident from their being called the angels "of God," for "God" is named when in the internal sense truth is treated of, but "Jehovah" when good is treated of (n. 2586, 2769, 2807, 2822); and this is the reason why although "Jehovah" is presently named, and it is said, "behold Jehovah standing upon it," still they are here called angels of "God;" for the subject is the truth from which is good, which is here represented by Jacob, as has been frequently said above. That by "ascending and descending on the ladder" is in the supreme sense signified infinite and eternal communication and the consequent conjunction, is evident without further explication. Communication, and the consequent conjunction, cannot be predicated of the Lord‘s Divine Itself, and of His Divine Human, unless at the same time they are said to be infinite and eternal; for in the Lord all is infinite and eternal; infinite in respect to being, and eternal in respect to manifestation. From all that has been said it is evident that of the "ladder set on the earth, and its head reaching to heaven; and behold the angels of God ascending and descending on it," the sum total of the signification is an ascent as it were from what is lowest, and afterwards when the order is inverted, a descent.
 How the case is with this ascent and descent, may be seen from what has been said and shown above (n. 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3607, 3610, 3665, 3690). But as this order, which is that of the regeneration of man, and which is described in the internal sense of this and the following verses, is altogether unknown in the church, the nature of it may be further illustrated. It is known that man is born into the nature of his parents, and of his grandfathers, and also of those who have been his ancestors for ages; thus he is born into the hereditary evil of them all successively accumulated, insomuch that as regards what is from himself he is nothing but evil. The result of this is that as to both understanding and will man has been utterly destroyed and of himself wills nothing of good, and consequently understands nothing of truth; and therefore that which he calls good and believes to be good, is evil; and that which he calls truth and believes to be truth, is falsity. For example: loving himself above others; desiring better for himself than for others coveting what belongs to another; taking thought for himself alone, and not for others except for the sake of himself. As of himself man is desirous of these things he therefore calls them goods, and also truths; and what is more, if anyone injures or endeavors to injure him in respect to these goods and truths as he calls them, he hates him, and also burns with revenge toward him, desires and even seeks his ruin, and feels delight in it, and this in proportion as he actually confirms himself in such things, that is, in proportion as he more frequently brings them into actual exercise.
 When such a person comes into the other life he has the same desires; the very nature which he has contracted in the world by actual life remains, and the delight just referred to is plainly perceived. For this reason such a man cannot be in any heavenly society, in which everyone desires better for others than for himself, but has to be in some infernal society where the delight is similar to his own. This nature is that which must be rooted out while the man lives in the world, which cannot possibly be done except by the Lord through regeneration; that is, by his receiving a totally new will and derivative new understanding; or in other words by being made new in respect to both these faculties. But in order that this may be effected, the man must first of all be reborn as a little child, and must learn what is evil and false, and also what is good and true; for without knowledge he cannot be imbued with any good; for from himself he acknowledges nothing to be good but what is evil, and nothing to be true but what is false.
 To this end such knowledges are insinuated into him as are not altogether contrary to those which he had before as that all love begins from self; that self is to be taken care of first and then others; that good is to be done to such as appear poor and distressed outwardly, no matter what may be their inward character; in like manner that good is to be done to widows and orphans simply because they are so called; and lastly, to enemies in general, whoever they may be; and that thereby a man may merit heaven. These and other such knowledges are those of the infancy of his new life, and are of such a nature that while they derive somewhat from his former life or the nature of his former life, they also derive somewhat from his new life into which he is thereby being introduced; and hence they are such as to admit into them whatever things are conducive to the formation of a new will and a new understanding. These are the lowest goods and truths, from which those who are being regenerated commence, and because these admit into themselves truths that are more interior or nearer to Divine truths, by their means there may also be rooted out the falsities which the man had before believed to be truths.
 But they who are being regenerated do not learn such truths simply as memory-knowledges, but as life, for they do these truths; but that they do them is from the beginning of the new will which the Lord insinuates entirely without their knowledge; and in so far as they receive of this new will, so far they receive of these knowledges, and bring them into act, and believe them; but in so far as they do not receive of the new will, so far they are indeed capable of learning such things, but not of bringing them into act, because they care merely for memory-knowledge, and not for life.
 This is the state of infancy and childhood in respect to the new life which is about to succeed in place of the former life; but the state of the adolescence and youth of this life is that regard is no longer had to any person as he appears in the external form but to his quality in respect to good first in civil life, next in moral life, and lastly in spiritual life; and good is that which the man then begins to hold and love in the prior place, and from good to love the person; and at last, when he is still further perfected, he takes care to do good to those who are in good, and this in accordance with the quality of the good in them, and at last he feels delight in doing good to them, because he feels delight in good, and pleasantness in the things that confirm it. These confirmatory things he acknowledges as truths and they also are the truths of his new understanding, which flow from the goods which are of his new will.
 In the degree that he feels delight in this good, and pleasantness in these truths, he has a feeling of what is undelightful in the evils of his former life, and of what is unpleasing in its falsities and the result is that a separation takes place of the things which are of the former will and the former understanding from the things that are of the new will and the new understanding; and this not in accordance with the affection of knowing such things, but in accordance with the affection of doing them. Consequently the man then sees that the truths of his infancy were relatively inverted, and that the same had been by little and little brought back into a different order, namely, to be inversely subordinate, so that those which at first were in the prior place are now in the posterior place; thus that by those truths which were the truths of his infancy and childhood, the angels of God had ascended as by a ladder from earth to heaven; but afterwards, by "the truths of his adult age, the angels of God descended as by a ladder from heaven to earth.
AC 3702. And behold Jehovah standing upon it. That this signifies the Lord in the highest, is evident from the fact that in the Word of the Old Testament the Lord is so often called "Jehovah" (n. 1736, 3023, 3035) and that in the Word of the New Testament He is nowhere called "Jehovah," but instead of Jehovah "the Lord" (n. 2921). That "standing upon it," signifies to be in the highest, is evident without explication. The arcanum which lies concealed in the internal sense of these words, is that all goods and truths descend from the Lord, and ascend to Him; that is, that He is the first and the last; for man has been so created that the Divine things of the Lord may descend through him down to the ultimates of nature, and from the ultimates of nature may ascend to Him; so that man might be a medium that unites the Divine with the world of nature, and the world of nature with the Divine; and that thus the very ultimate of nature might live from the Divine through man as the uniting medium; which would be the case if man had lived according to Divine order.
 That man was so created is evident from the fact that as to his body he is a little world, for all the arcana of the world of nature are stored within him for every hidden property there is in the ether and its modifications is stored within the eye; and every property in the air is stored within the ear; and whatever invisible thing floats and acts in the air is in the organ of smell where it is perceived; and whatever invisible thing there is in waters and other fluids is in the organ of taste; and the very changes of state are in the sense of touch everywhere in the body; besides that things still more hidden would be perceived in his interior organs if his life were in accordance with order. Hence it is evident that there would be a descent of the Divine through man into the ultimate of nature, and from the ultimate of nature there would be an ascent to the Divine, if with faith of heart, that is, with love, man would only acknowledge the Lord as his first and last end.
 In such a state were the most ancient people, who were celestial men; for whatever they apprehended by any sense was to them a means for thinking concerning the things of the Lord; thus concerning the Lord and His kingdom; and from this came the delight they derived from things worldly and terrestrial (n. 1409, 2896, 2897, 2995). Moreover when they thus contemplated the lower and ultimate things of nature, these appeared before their eyes as if they were alive; for the life from which they descended was in their internal sight and perception, and the objects presented to their eyes were as images of this life; which images, although inanimate, to them were thereby animated. Such is the perception the celestial angels have regarding all things in the world; as has frequently been given me to perceive; and hence also little children have such a perception (n. 2297, 2298). From all this we can see what is the quality of those through whom the Divine things of the Lord descend down to the ultimates of nature, and from the ultimates of nature ascend to Him, and represent the Divine communication and the consequent conjunction which in the supreme sense are signified by the "angels ascending descending on the ladder set on the earth, whose head reached unto heaven, and upon which stood Jehovah."
AC 3703. And ye said, I am Jehovah the God of Abraham thy father. That this signifies the Lord, that from Him that good comes, is evident from the fact that Jehovah is the Divine being itself of the Lord, who from the Divine good is called "the God of Abraham." Abraham represents the Lord as to the Divine good, (n. 2172, 2198). And because the Divine good is that from which are all celestial and spiritual goods, and derivatively all truths also, it is here said "Abraham the father," and indeed, "thy father," that is, the father of Jacob, when yet Isaac was his father. That in the internal sense "father" signifies good, is because good is that from which all things are in both general and particular, and truth is that through which they all come into manifestation; thus from the marriage of good and truth. Heaven itself, which consists of nothing else than the Divine marriage of good and truth, is from the Divine marriage of good and truth and of truth and good in the Lord.
 In universal nature also all things both in general and in particular have relation to good and truth; for there are represented in nature the celestial and spiritual goods and truths of heaven; and in heaven are represented the Divine goods and truths of the Lord. From this it is evident that good is like a father, and truth is like a mother; and that therefore in the internal sense of the Word by "father" is signified good, and by "mother," truth, and indeed the good and truth from which the lower or derived goods and truths have their birth, which are relatively as daughters and sons, and therefore in the Word are also called "daughters" and "sons" (n. 489-491, 2362). They are also relatively as brothers and sisters, as grandchildren and great-grandchildren, as sons-in-law, mothers-in-law, and daughters-in-law in a word, as kinships and connections in every degree, and this from the marriage of good, which is the father, with truth which is the mother. In the heavens all things in general and particular are circumstanced according to the relationships of love and faith in the Lord, or what is the same, of good and truth, (n. 685, 917, 2739, 3612); and on this account the most ancient people compared each and all things to marriage, (n. 54, 55, 718, 747, 1432, 2508, 2516, 2524, 2556).
 That in the internal sense of the Word "father" signifies good, may be seen from many passages, as from the following. In Isaiah:--
Hearken to Me ye that regard righteousness, ye that seek Jehovah look unto the rock whence ye were hewn, and to the hole of the pit whence ye were digged; look unto Abraham your father, and unto Sarah that bare you for when he was but one I called him, and I blessed him, and I will multiply him. For Jehovah will comfort Zion; He will comfort all her waste places, and will make her wilderness like Eden, and her solitude like the garden of Jehovah (Isa. 51:1-3)
where the subject is the Lord and His advent, as is evident from each particular; and who as to Divine truth is called a "rock" and a "pit;" and as to Divine good, "Abraham the father." And as the Divine marriage of good and truth is represented by Abraham and Sarah (n. 1468, 1901, 1965, 1989, 2011, 2063, 2065, 2172, 2173, 2198, 2507, 2833, 2836, 2904, 3245, 3251, 3305), it is said, "Abraham your father and Sarah who bare you." For this reason also it is said that they should "look unto the rock and unto the pit," and also "to Abraham their father and unto Sarah;" and this is why there at once follow the words, "Jehovah will comfort Zion," whereby is meant the celestial church (n. 2362), and "He will comfort her waste places, and make her wilderness like Eden, and her solitude like the garden of Jehovah."
 The same is signified by "Abraham" in other passages of the Word where he is called "father," as in John:--
Jesus said, I speak that which I have seen with My Father; and ye do the things which ye have seen with your father. They answered and said unto Him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s sons ye would do the works of Abraham; Ye do the works of your father (John 8:38, 30, 41).
And in Matthew:--
Think not to say within yourselves, We have Abraham to our father; for I say unto you that God is able of these stones to raise up children unto Abraham. And lo the axe is laid unto the root of the trees therefore every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire (Matthew 3:9, 10).
And in Luke:--
When the poor man Lazarus died, he was carried up by the angels into Abraham‘s bosom; and the rich man also died, and was buried; and when he was in hell he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom and he cried and said, Father Abraham have mercy on me I pray thee therefore father that thou wouldest send him to my father’s house (Luke 16:22-24, 27).
In these passages it is evident that Abraham is not meant, but the Lord as to Divine good. Abraham is unknown in heaven, and when mention is made of him from the Word, the Lord is understood, (n. 1834, 1876, 1989, 3305).
 That in the internal sense "father" signifies good, may be seen from the following passages. In Moses:--
Honor thy father and thy mother; that thy days may be long upon the land which Jehovah thy God giveth thee (Exod. 20:12; Deut. 5:16).
That this precept, like the other precepts of the decalogue, is true in both senses; and that in the internal sense "honoring father and mother" is to love good and truth, and in good and truth the Lord, may be seen above (n. 2609, 3690). That "days upon the land" are the consequent states of good in the Lord‘s kingdom, is evident from the signification of "days," as being states (n. 23, 487, 488, 493, 893, 2788); and from the signification of "Canaan," which is here "the land," as being the Lord’s kingdom (n. 1607, 3038, 3481); and that "to be long" is predicated of good (n. 1613).
 Because of this signification of "father and mother," in the representative Jewish Church many laws were enacted concerning parents and sons, in all of which in the internal sense is signified good and truth, and in the supreme sense the Lord as to Divine good and Divine truth. As in Moses:--
And he that smiteth his father, or his mother, dying he shall die. And he that curseth his father or his mother, dying he shall die (Exod. 21:15, 17).
Every man that hath cursed his father, or his mother, killing he shall be killed he that hath cursed his father or his mother, his bloods shall be upon him (Lev. 20:9).
Cursed be he that setteth light by his father or his mother: and all the people shall say Amen (Deut. 27:16).
Behold the princes of Israel, every man according to his arm, have been in thee to shed blood; in thee have they set light by father and mother (Ezek. 22:6, 7).
If a man have a stubborn and rebellious son, who will not obey the voice of his father, or the voice of his mother, and though they chasten him, will not obey them then shall his father and his mother lay hold on him, and bring him out unto the elders of the city, and unto the gate of his place and all the men of his city shall stone him with stones, that he die (Deut. 21:18, 19, 21).
 In all these passages, in the sense of the letter, by "father and mother" are meant father and mother; but in the internal sense good and truth; and in the supreme sense the Lord as to Divine good and Divine truth; as also the Lord Himself teaches in Matthew:--
Jesus stretched forth His hand upon His disciples, and said, Behold My mother and My brethren; for whosoever shall do the will of My Father who is in the heavens, the same is My brother, and sister, and mother (Matthew 12:49).
Be not ye called Master; for one is your Master, Christ; but all ye are brethren. And call ye not your father on earth; for one is your Father, who is in the heavens (Matthew 23:8, 9)
it is not here forbidden to be called master, and to be called father on earth; but what is forbidden is to acknowledge at heart any other father than the Lord; that is, when mention is made of "master" and "father," the Lord is to be understood, who in the supreme sense is represented by them; according to what was said above (n. 3702) concerning the most ancient people who were celestial men, that whatever they perceived on earth was to them a means of thinking concerning the Lord.
 The like is implied in what the Lord spake to one of His disciples, who said:--
Lord, suffer me first to go and bury my father; but Jesus said unto him, Follow Me, and let the dead bury their dead (Matt. 8:21, 22);
for relatively to the Father in heaven, or to the Lord, a father on earth is as the dead to the living. Thus the very law concerning honoring parents is as it were dead, unless in it there are honor, worship, and love to the Lord; for that law descends from this Divine law; and hence comes that which is really living in that law; wherefore the Lord said, "Follow Me, and let the dead bury their dead." The same is also signified by what Elijah said to Elisha:--
Elijah passed by Elisha, and cast his mantle upon him. And he left the oxen, and ran after Elijah, and said, Let me I pray thee kiss my father and my mother, and then I will follow thee. And he said unto him, Go back again; for what have I done to thee? (1 Kings 19:19, 20).
That by Elijah was represented the Lord, (n. 2135A, 2762).
 In Malachi:--
Behold I will send you Elijah the prophet before the great and terrible day of Jehovah come and he shall turn the heart of the fathers to the sons, and the heart of the sons to their fathers, lest I come and smite the earth with a curse (Mal. 4:5, 6).
In Luke, the angel said to Zacharias concerning his son John:--
And he shall go before His face, in the spirit and power of Elijah, to turn the hearts of the fathers to the sons (Luke 1:17);
Here it is manifest that by "fathers" and "sons" are not meant fathers and sons, but the goods and truths of the church, which the Lord was about to restore.
 In Malachi:--
Jehovah will be magnified from over the border of Israel. A son shall honor his father, and a servant his master. If then I be a father, where is Mine honor? If I be a master, where is My fear? (Mal. 1:5, 6)
where "father" denotes those who are in the good of the church; and "master," those who are in the truth of the church; "father" manifestly denoting the Lord as to Divine good; and "master," or "lord," as to Divine truth.
 In David:--
My father and my mother have forsaken me, but Jehovah taketh me up (Ps. 27:10)
where "father and mother" denote good and truth, which are said to have "forsaken" man when he takes note that of himself he is not able to do anything good, or to know anything true: that it is not to be understood as if David was forsaken by his father and mother is manifest.
Thou art far fairer than the sons of men; the king‘s daughter Is all glorious within; her clothing is inwrought with gold. Instead of thy fathers shall be thy sons, whom thou shalt make princes in all the earth (Ps. 45:2, 13, 16)
where the Lord is treated of; "instead of thy fathers shall be thy sons," denotes that Divine truths shall be as Divine goods; the "king’s daughter" signifies the love of truth; the "clothing inwrought with gold" signifies the quality of this truth derived from good. Inasmuch as the subject here is the Lord and His Divine Human, as is evident from the whole Psalm and the particulars in it, it is evident that each and all things therein have a like predication; thus that by the "king‘s daughter is not meant a king’s daughter, nor that her clothing was inwrought with gold, nor that instead of fathers should be her sons, nor that these should be princes in all the earth; but that Divine celestial and spiritual things are what are signified by each expression. "Daughter" is affection or love, (n. 490, 491, 2362); "king" is Divine truth, (n. 1672, 1728, 2015, 2069, 3009); "gold" is good, (n. 113, 1551, 1552); "inwrought" is predicated of natural memory-knowledge, (n. 2831); here therefore of Divine natural truth; " clothing" is such truths as invest good, (n. 297, 2576); "sons who are instead of fathers" signify truths of good, in this case Divine truths as Divine goods, (n. 264, 489, 491, 533, 1147, 1729, 1733, 2159, 2623, 2803, 2813); "princes in the whole earth" are the primary things of the Lord‘s kingdom and church; "princes" are primary things, (n. 1482, 2089); "earth" is the Lord’s kingdom and church, (n. 1413, 1607, 1733, 1850, 2117, 2118, 3355).
 In Moses:--
Jehovah had a delight in thy fathers to love them, and He chose their seed after them, even you out of all peoples, as at this day. Circumcise therefore the foreskin of your heart, and no longer harden your neck (Deut. 10:15, 16)
where in the internal sense "fathers" denote the Ancient and Most Ancient Churches, which were so called from the love of good and truth in which they were; from the love of good the most ancient people who were celestial men, and from the love of truth the ancient, who were spiritual men. Their goods and truths in the church are what are called the "seed which God chose." That Abraham, Isaac, and Jacob and his twelve sons are not the fathers here meant, and that the Israelitish and Jewish people are not the seed, is very evident; but this is said of them and to them in order that the internal sense may have some outward form intelligible to man.
 In Isaiah:--
The child shall behave himself proudly against the old man, and the base against the honorable. When a man shall take hold of his brother in the house of his father, saying, Thou hast raiment, thou shalt he a prince unto us, he shall say, In my house is neither bread nor raiment, ye shall not make me a prince of the people (Isa. 3:5-7)
where in the internal sense the perverted state of the church is treated of, when truth is no longer acknowledged as truth, and it is not known what good is. A "man taking hold of his brother in the house of his father" denotes the acknowledging of everything to be good; "raiment" denotes truth (n. 1073, 2576); "prince," the primary of doctrine therefrom (n. 1482, 2089); "there is no bread nor raiment in my house" denotes that there was neither good nor truth. "Bread" signifies good, (n. 276, 680, 3478); "raiment" signifies truth, (n. 297, 2576).
 From the representation of good and truth by father and mother, and also by daughters and sons, there were in the representative churches numerous laws which had from this what was Divine in them; as these which follow:--
And the daughter of a priest, if she profane herself by committing whoredom, she profaneth her father, she shall be burned with fire (Lev. 21:9);
where the "daughter of a priest" denotes the affection of good; "father," the good from which this affection is; "committing whoredom" denotes to profane good. What is meant by committing whoredom" may be seen above, (n. 2466, 2729, 3399); and what by "profaning," (n. 1008, 1010, 1059, 2051, 3398, 3399). Also, that if the daughter of a priest be a widow, or be divorced, and she has no seed, she shall return to the house of her father, as in her youth, and shall eat of the bread of her father; there shall no stranger eat thereof (Lev. 22:13).
 Likewise this law:--
When thou shalt see among the captives a wife of beautiful form, and thou hast a desire unto her, to take her to thee for a woman, then thou shalt bring her into the midst of thine house, and she shall shave her head, and pare her nails, and she shall put the raiment of her captivity from off her, and shall sit in thine house, and bewail her father and her mother a month of days and after that thou shalt go in unto her, and shalt know her, and she shall be to thee for a woman (Deut. 21:11-13).
All things in this law in both general and particular are representative of natural truth, in that after it has been purified from falsities it is adopted by good; such truth is signified by a "wife in captivity, beautiful in form;" purification from falsities is signified by "bringing her into the midst of the house, shaving her head, paring her nails, putting off the raiment of her captivity, and bewailing her father and mother;" adoption is signified by "afterwards going in unto her, knowing her, and taking her for a woman"
 The laws we read of in the Word relating to marriages, that these were to be contracted within the tribe and the family; and also the laws of inheritances, that these were not to pass from tribe to tribe, also had their origin from the same source, namely, from the celestial and spiritual marriage in the Lord‘s kingdom, or from the marriage of good and truth, which two are signified by "father and mother;" and in like manner the laws enacted concerning the degrees of consanguinity allowed and forbidden: each law in the Word that bears on these matters has reference inwardly to the law of consociation and conjunction of good and truth in heaven, and to the consociations of evil and falsity in hell, which are separate from the former. Concerning the degrees allowed and forbidden see Leviticus 20; concerning inheritances, that they should not pass from tribe to tribe, and concerning marriages that they should be contracted within the tribe, see (Numbers 27:7-9); and in other places. In the heavens all things in general and particular are disposed according to the consanguinities and affinities of good and truth, (n. 685, 917, 2739, 3612).
 Because the Israelitish people represented the Lord’s kingdom in the heavens, and thus the heavenly order there, it was also commanded that they should be distinguished according to tribes, and according to families, and according to the houses of their fathers (Num. 26); and also that according to this order they should measure out the camp around the tent of the congregation, and likewise that they should journey according to the same order, as is written in Moses:--
Every man by his own standard, with the ensigns of their fathers‘ houses, over against the tent of the congregation shall the sons of Israel measure out the camp and so also were they to go forward (Num. 2:2, 34).
When Balaam saw Israel dwelling according to their tribes, the spirit of God came upon him, and he uttered an enunciation, saying, How goodly are thy tabernacles, O Jacob, thy habitation, O Israel as the valleys are they planted as gardens by the river’s side (Num. 24:5, 6).
In this prophecy neither Jacob nor Israel is meant, but the Lord‘s kingdom in the heavens, and His church in the lands, which were represented by that order in which Balaam then saw them, as is manifest from the words therein.
 From what has been said it may also be known what is signified in the internal sense of the Word by "orphans," that is by those who are without a father; namely, those who are in a state of innocence and charity, and desire to know and to do what is good, and are not able. In such a state especially are those out of the church, of whom the Lord takes care, and in the other life adopts as sons; and because these are signified by "orphans," therefore when these are mentioned in the Word, in many passages there are also mentioned "sojourners" and "widows;" for by " sojourners" are signified those who are being instructed in goods and truths (n. 1463); and by "widows" those who are in a state of good and not so much in truth, and those who are in a state of truth and not so much in good, and yet desire to be therein. Inasmuch as by these three terms" orphans," "sojourners," and "widows", somewhat similar is signified in a series, therefore as before said, in many passages they are mentioned together (Deut. 14:29; 16:14; 24:17, 19; Jer. 7:6; 22:3; Ezek. 22:7; Zech. 7:10; Ps. 94:6; 146:9). From what has been said it may now be seen what is signified in the genuine sense by "father," namely, good; and that in the supreme sense it signifies the Lord.
 But as most expressions in the Word have also an opposite sense, so also has "father;" and in this sense it signifies evil; and in like manner "mother," which in the genuine sense signifies truth, but in the opposite sense falsity. That this is so, may be seen from the following passages. In David:--
The iniquity of his fathers shall be remembered with Jehovah and the sin of his mother shall not be blotted out (Ps. 109:14).
They turned back and dealt treacherously, like their fathers; they were turned aside like a deceitful bow (Ps. 78:57).
And they that are left of you shall pine away in their iniquity, in your enemies’ lands and also in the iniquities of their fathers shall they pine away with them (Lev. 26:39).
Prepare ye slaughter for his sons, for the iniquity of their fathers, that they rise not up and possess the earth, and fill the face of the earth with cities (Isa. 14:21).
I will recompense your own iniquities, and the iniquities of your fathers together (Isa. 65:6, 7).
 In Jeremiah:--
The houses of Israel are ashamed; they, their kings, their princes, and their priests, and their prophets who say to wood, Thou art my father and to stone, Thou hast begotten me for they have turned their neck unto Me, and not the face (Jer. 2:26, 27).
I will lay stumbling blocks before this people and the fathers and the sons together shall stumble against them; the neighbor and his companion and they shall perish (Jer. 6:21).
The sons gather wood, and the fathers kindle a fire, and the women knead the dough, to make cakes to the queen of heaven (Jer. 7:18).
And in Ezekiel:--
I will do in thee that which I have not done, and whereunto I will not do any more the like, because of all thine abominations. Therefore the fathers shall eat their sons, and the sons shall eat their fathers; and I will execute judgments in thee, and the whole remnant of thee will I scatter unto all the winds (Ezek. 5:9, 10);
speaking of the profanation of what is holy. Again:--
Thus saith the Lord Jehovah unto Jerusalem, Thy tradings and thy nativity are of the land of the Canaanite thy father was an Amorite, and thy mother a Hittite (Ezek. 16:3).
 In Matthew:--
The brother shall deliver up the brother to death, and the father his son and the children shall rise up against parents, and shall put them to death. And ye shall be hated of all men for My name‘s sake. I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law and a man’s foes shall be they of his own household. He that loveth father or mother more than Me is not worthy of Me and he that loveth son or daughter more than Me is not worthy of Me (Matthew 10:21, 22, 35-37; Luke 12:49, 52, 53).
Everyone that hath left houses, or brethren, or sisters, or father, or mother, or wife, or children, or fields, for My name‘s sake, shall receive a hundredfold, and shall inherit eternal life (Matt. 19:29; Luke 18:29, 30; Mark 10:29, 30).
If any man cometh unto Me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own soul also, he cannot be My disciple (Luke 14:26).
 In Mark:--
And the brother shall deliver up the brother to death, and the father his children; and the children shall rise up against their parents, and shall put them to death for ye shall be hated of all men for My name’s sake (Mark 13:12, 13; Luke 21:18, 17)
where the consummation of the age, and the state of the church, perverted as to good and truth, is described; in that evil will rise up against truth, and falsity against good. That in the opposite sense by "father" is signified evil, is manifest from the passages already adduced, and also from this in John:--
Jesus said unto them, If God were your father, ye would love Me for I went forth and am come from God. Ye are of your father the devil, and the desire of your father it is your will to do he was a murderer from the beginning, and stood not in the truth, because the truth is not in him when he speaketh a lie, he speaketh of his own for he is a liar, and the father thereof. (John 8:42, 44).
AC 3704. And the God of Isaac. That this signifies the Lord as to the Divine Human, is evident from the representation of Isaac, as being the Lord‘s Divine rational; and as the rational is that in which the human begins (n. 2194), and thus from which and by which the human is; therefore here by the "God of Isaac" is signified the Divine Human of the Lord. As in heaven, and with man, and even in universal nature, all things both in general and in particular have relation to good and truth, therefore also the Lord’s Divine is distinguished into Divine good and Divine truth, and the Lord‘s Divine good is called "Father," and His Divine truth " Son;" but the Lord’s Divine is nothing else than good; yea, Good itself; and the Divine truth is the Lord‘s Divine good so appearing in heaven; that is, before the angels. The case herein is the same as with the sun in its essence the sun itself is nothing but fire, and the light which is thence seen is not in the sun, but from the sun. The Lord as to Divine good is represented by the sun, and also in the other life He is a sun to the universal heaven, (n. 1053, 1521, 1529-1531, 2495, 3636, 3643); and the Lord as to Divine truth is represented by light, and also is light in the other life to the universal heaven, (n. 1053, 1521, 1529, 1530, 2776, 3138, 3195, 3222, 3223, 3339, 3341, 3636, 3643).
 Thus the Lord in His essence is nothing else than Divine good, and this as to both the Divine Itself and the Divine Human; but Divine truth is not in Divine good, but from Divine good, for as before said so does the Divine good appear in heaven. And as Divine good comes to appearance as Divine truth, therefore for the sake of man’s apprehension the Lord‘s Divine is distinguished into Divine good and Divine truth, and Divine good is that which in the Word is called "Father," and Divine truth is that which is called "Son." This is the arcanum which lies concealed in the fact that the Lord Himself so often speaks of His Father as distinct, and as if another than Himself; and yet in other places asserts that He is one with Himself. In the internal sense "Father" signifies good; and in the supreme sense, the Lord as to Divine good, (n. 3703); and also "Son" signifies truth, and the "Son of God," and the "Son of man," the Lord as to Divine truth, (n. 1729, 1730, 2159, 2803, 2813). And the same is evident from all those passages where the Lord makes mention of His "Father," and calls Himself the " Son."
 That it is the Lord who in the Word of the Old Testament is called "Jehovah," may be seen above (n. 1343, 1736, 2921); and that He is there also called "Father," is evident from the following passages. In Isaiah:--
Unto us a Child is born, unto us a Son is given and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace (Isa. 9:6)
where it is very evident that the "Child born" and the "Son given unto us," is the Lord; thus it is the Lord who is called the "Father of Eternity." In Jeremiah:--
I will be a Father to Israel, and Ephraim shall be My firstborn (Jer. 31:9);
speaking of the Lord, who is "the God of Israel," and "the Holy One of Israel," as may be seen above (n. 3305); and here a "Father to Israel." In Malachi:--
Have we not all one Father? hath not one God created us? (Mal. 2:10)
where in the internal sense "to create" signifies to regenerate; as also in other passages of the Word (n. 16, 88, 472); and as the Lord is the only Regenerator and Redeemer, it is He who is here called "Father" and "God." As also in Isaiah:--
Thou art our Father, for Abraham knoweth us not, and Israel doth not acknowledge us Thou Jehovah art our Father, our Redeemer, Thy name is from everlasting (Isa. 63:16).
I will clothe Him with thy tunic, and strengthen Him with thy girdle, and I will commit thy government into His hand; that He may be a Father to the inhabitant of Jerusalem, and to the house of Judah and the key of the house of David will I lay upon His shoulder; and He shall open and none shall shut, and He shall shut and none shall open; and I will fasten Him as a nail in a sure place, and He may be for a throne of glory of His Father; and they shall hang upon Him all the glory of His Father’s house, of sons and grandsons, every small vessel, from the vessels of cups even to all the vessels of psalteries (Isa. 22:21-24).
That it is the Lord who in the internal sense is here represented and signified, and is called a "Father to the inhabitants of Jerusalem and to the house of Judah," is very evident; for it is He upon whose shoulder is the key of the house of David, who openeth and none shutteth, and who shutteth and none openeth (preface to chapter 22); and He has the throne of His Father‘s glory, and upon Him and from Him are all holy things, which are here called "vessels;" celestial things, "vessels of cups;" and holy spiritual things, "vessels of psalteries."
 As kings and priests represented the Lord; kings, by their royalty, the Lord as to Divine truth; and priests the Lord as to Divine good (n. 3670), therefore priests were called fathers," as may be seen in the book of Judges:--
Micah said to the Levite, Dwell with me, and be unto me a father and a priest (Judges 17:10).
In like manner said to him the sons of Dan:--
Hold thy peace, lay thy hand upon thy mouth, and go with us, and be to us a father and a priest (Judges 18:19).
That kings themselves also so called them is evident in the second book of Kings:--
The king of Israel said unto Elisha, My father, shall I smite them? And he answered, Thou shalt not smite (2 Kings 6:21, 22)
and Joash the king so addressed Elisha when Elisha died:--
He wept over His face, and said, My father, my father, the chariots of Israel and the horsemen thereof (2 Kings 13:14).
The reason why kings so called them, was that the kings represented the Lord as to Divine truth; and the priests represented Him as to Divine good; and also because truth in respect to good is as a son to a father, for truth is from good.
 This is well known in the other life, and therefore in heaven they call no other Father than the Lord, and perceive no other as meant by "Father" in the Word of the evangelists (n. 15, 1729). When being initiated into the good of love and its truth, all little children are there taught to acknowledge the Lord alone as their Father; nay, even novitiates who come into heaven are taught with solicitous care that there is one God; and they who have been born within the church are taught that the whole Trinity is in the Lord; for almost all who come from the Christian world bring with them an idea of three gods, although with their lips they had said that there is but one God; for to think of one, when the idea of three has before entered, and when each of these is called God, and also is distinguished from the others as to attributes and offices, and likewise is separately worshiped, is humanly impossible; consequently the worship of three gods is in the heart, while the Worship of one only is in the mouth.
 That the whole Trinity is in the Lord is known in the Christian world, and yet among these in the other life the Lord is little thought of; nay, His Human is a stumbling block to many, because they distinguish the Human from the Divine, neither do they believe it to be Divine; and a man will call himself justified, and thus made pure and almost holy; but these people do not think that the Lord was glorified, that is, that His Human was made Divine; when yet He was conceived from Jehovah Himself; and moreover no one can be justified, much less sanctified, except from the Divine, and indeed from the Lord’s Divine Human, which is represented and signified in the Holy Supper, where it is expressly said that the bread is His body and the wine His blood. That the Lord is one with the Father, and that He is from eternity, and that He rules the universe, consequently that He is Divine good and Divine truth itself, is very evident from the Word.
 THAT HE IS ONE WITH THE FATHER, is evident from these words in John:--
No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father (John 1:18).
The Jews sought the more to kill Jesus because He had also said that God was His own Father, making Himself equal with God. Jesus answered and said unto them, Verily, verily, I say unto you, The Son can do nothing of Himself, but what He seeth the Father do for what things soever He doeth, these doeth the Son likewise. As the Father raiseth the dead and quickeneth them, even so the Son also quickeneth whom He will. Neither doth the Father judge any man, but He hath given all judgment unto the Son; that all may honor the Son, even as they honor the Father. For as the Father hath life in Himself, even so hath He given to the Son also to have life in Himself. The Father who hath sent Me hath Himself borne witness of Me; ye have neither heard His voice at any time nor seen His shape. Search the Scriptures, for these are they which bear witness of Me (John 5:18).
By "Father" is here meant, as was said, the Divine good; and by "Son," the Divine truth, both in the Lord. From the Divine good which is the Father," nothing can proceed or go forth but what is Divine, and that which proceeds or goes forth is the Divine truth, which is the Son."
Everyone that hath heard from the Father, and had learned, cometh unto Me. Not that any man hath seen the Father, save he that Is with the Father, he hath seen the Father (John 6:45, 46).
They said therefore unto Him, there is Thy Father? Jesus answered, Ye neither know Me, nor My Father if ye knew Me, ye would know My Father also (John 8:19).
I and the Father are one: though ye believe not Me, believe the works that ye may know and believe that the Father is in Me, and I in the Father (John 10:30, 38).
Jesus said, He that believeth in Me, believeth not in Me, but in Him that sent Me and he that seeth Me, seeth Him that sent Me. I am come a light into the world, that whosoever believeth in Me may not abide in darkness (John 12:44-46).
By "the Father sending Him" is signified, in the internal sense, that He proceeds from the Father; and the same is signified in other passages where the Lord says that the Father "sent" Him. That the "light" is the Divine truth, may be seen above.
I am the way, the truth, and the life no one cometh unto the Father but by Me. If ye had known Me, ye would have known My Father also; and from henceforth ye know Him, and have seen Him. Philip saith unto Him, Lord, show us the Father. Jesus saith unto him, Am I so long time with you, and hast thou not known Me, Philip? he that seeth Me, seeth the Father how then sayest thou, Show us the Father? Believest thou not that I am in the Father, and the Father in Me I the words that I speak unto you, I speak not from Myself but the Father that abideth in Me, He doeth the works. Believe Me that I am in the Father, and the Father in Me. And whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the Son (John 14:6-13).
He that hath My commandments, and doeth them, he it is that loveth Me and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself unto him. If a man love Me, he will keep My word; and My Father will love him, and We will come unto him and make Our abode with him (John 14:21, 23).
 They who are in the Divine truth are they who "have His commandments and do them;" and they who are in the Divine good are they who "love Him;" of whom it is therefore said that he "shall be loved of the Father," and "We will come unto him and make Our abode with him;" that is, the Divine good and the Divine truth will do so; and therefore it is said in the same Evangelist:
In that day ye shall know that I am in My Father, and ye in Me (John 14:20).
And in another place:--
Holy Father, keep them in Thy name; that they may be one, even as We are (John 17:11).
From these passages it is evident that the Lord speaks of the "Father‘ from the Divine good that He Himself had, and of the "Son" from the Divine truth which is from the Divine good; thus that the "Father" and " Son" are not two, but one. The reason why the Lord so spoke, was that the Word might be received as well on earth as in heaven; and also because, before the Lord was glorified, He was the Divine truth that is from the Divine good; but when He had been glorified, He was the Divine good itself as to each essence, and from Him is all Divine good and Divine truth.
 THAT THE LORD WAS FROM ETERNITY, may be seen from the fact that it is the Lord who spoke by the prophets; and that for this reason, and also because from Him was the Divine truth, He was called the "Word;" concerning which in John:--
In the beginning was the Word, and the Word was with God, and God was the Word. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made. In Him was life; and the life was the light of men. And the Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father (John 1:1-4, 14).
The "Word" denotes all truth in the heavens and on earth that is from the Divine.
 That the Lord was from eternity, He plainly teaches elsewhere in John:--
John said, This was He of whom I said, He that cometh after me was before me, for He was prior to me. In the midst of you there standeth One whom ye know not; He it is who is to come after me, who was before me (John 1:15, 26, 27, 30).
If ye should see the Son of man ascending where He was before (John 6:62).
Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am (John 8:58).
Jesus knowing that He came forth from God, and went to God (John 13:3).
The Father Himself loveth you, because ye have loved Me, and have believed that I came forth from the Father. I came out from the Father, and came into the world; again I leave the world, and go unto the Father (John 16:27, 28).
I have glorified Thee on the earth, I have accomplished the work which Thou gavest Me to do. And now O Father glorify Me with Thine own self, with the glory which I had with Thee before the world was; that they may behold My glory which Thou hast given Me, for Thou lovedst Me before the foundation of the world (John 17:4, 5, 24).
Unto us a Child is born, unto us a Son is given and His name shall be called Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace (Isa. 9:6).
 THAT THE LORD RULES THE UNIVERSE, is evident in Matthew:--
All things have been delivered unto Me of My Father (Matthew 11:27).
Jesus said to His disciples, All power is given unto Me in heaven and on earth (Matthew 28:18).
The Father loveth the Son and hath given all things into His hand; he that believeth in the Son hath eternal life (John 3:35, 36).
The Father judgeth no man, but hath given all judgment unto the Son (John 5:22).
Jesus knowing that the Father had given all things into His hand (John 13:3).
All things whatsoever that the Father hath are Mine (John 16:15).
Jesus said, Glorify Thy Son, that Thy Son also may glorify Thee; even as Thou hast given Him authority over all flesh (John 17:1, 2).
All things that are Mine are Thine, and Thine are Mine and I am glorified in them. And I am no more in the world, for I come to Thee (John 17:10, 11).
All things have been delivered unto Me of My Father (Luke 10:22).
 From the above passages it is therefore evident that the Divine good is that which is called the "Father;" and the Divine truth that which is called the "Son;" and that the Lord from Divine good by Divine truth rules all things in the universe, in both general and particular. This being so, and it being so evident from the Word, it is astonishing that in the Christian world, men do not, as in heaven, acknowledge and adore the Lord alone, and thus the one God; for they know and teach that the whole Trinity is in the Lord. That the Holy Spirit, who also is worshiped as a God distinct from the Son and the Father, is the Holy of the spirit, or the Holy which through spirits or angels proceeds from the Lord, that is, from His Divine good through His Divine truth, will of the Lord’s Divine mercy be shown elsewhere.
AC 3705. The land whereon thou liest, to thee will I give it. That this signifies the good in which He was, that it was from what was His own, is evident from the signification of "land," as being here the good of the natural, concerning which in what follows; from the signification of "whereon thou liest," as being that in which He was and from the signification of "giving it to thee," as being from what was His own; concerning which also in what follows. That the "land" signifies the good of the natural which will hereafter be represented by Jacob, is because by the "land of Canaan" is signified the Lord‘s kingdom (n. 1413, 1437, 1585, 1607, 1866); and because it signifies the Lord’s kingdom, it also in the supreme sense signifies the Lord (n. 3038); for the Lord is the all in all of His kingdom, and whatever there is not from Him, and does not look to Him, is not of His kingdom. The Lord‘s kingdom is also signified in the Word by "heaven and earth" (n. 1733, 1850, 2117, 2118); but in this case its interior is signified by "heaven," and its exterior by "earth" (n. 82, 1411, 1733, 3355) consequently in the supreme sense "heaven" signifies the Lord as to His Divine rational, and "earth" as to His Divine natural; here therefore "the land whereon thou liest" signifies the good of the natural, in which He was and which was to be represented by Jacob. That "Jacob" denotes the Lord as to the Divine natural, has already been frequently stated.
 moreover that the signification of "land" is various, see above (n. 620, 636, 1067, 2571, 3368, 3379); and this for the reason that Canaan, which is called the "holy land," signifies the Lord’s kingdom in general; and when mention is made of "heaven" together with land" (or "earth"), then, as before said, "heaven" signifies what is interior, and "earth" what is exterior; and consequently it also signifies the Lord‘s kingdom on earth, that is, the church; and therefore it also signifies the man who is a kingdom of the Lord, or who is a church. Thus in such a man "heaven" signifies what is interior, and "earth" what is exterior or what is the same, "heaven" signifies the rational, and "earth" the natural; for the rational is interior with man, and the natural exterior. And as "earth" has these significations, it also signifies that which makes man a kingdom of the Lord, namely, the good of love which is from the Divine; from all which it is evident how various are the significations of "earth" (or "land") in the Word.
 That "to thee will I give it" signifies that it was from what was His own, may be seen from the signification of "giving," in the Word, when it is predicated of the Lord; for as before shown, the Lord is Divine good and also Divine truth; and the former is what is called "Father," and the latter "Son;" and whereas Divine good is of Himself, consequently His own, it follows that by "giving to thee," when said by Jehovah, and predicated of the Lord, is signified that it is from what is His own. This shows what is signified in the internal sense by what the Lord so often said, that the Father "gave" to Him, that is, that He Himself gave to Himself; as in John:--
Father glorify Thy Son, that Thy Son also may glorify Thee even as Thou gavest Him authority over all flash that whatsoever Thou hast given Him, to them He should give eternal life. I have glorified Thee on the earth; I have accomplished the work which Thou gavest Me to do. I have manifested Thy name unto the men whom Thou gavest Me out of the world; Thine they were, and Thou gavest them Me. Now they have known that all things whatsoever Thou hast given Me are from Thee for the words which Thou gavest Me I have given them. I pray for them whom Thou hast given Me, for they are Thine and all things that are Mine are Thine, and Thine are Mine (John 17:1-10);
where by the Father "having given," is signified that they were from the Divine good which was His; thus from what was His own.
 From all this it is evident how deep an arcanum lies concealed in each word that the Lord spoke; also how much the sense of the letter differs from the internal sense, and still more from the supreme sense. The reason why the Lord so spoke, was that man, who at that time was in total ignorance of any Divine truth, might still in his own way apprehend the Word, and thus receive it; and the angels in their way; for they knew that Jehovah and He were one, and that the "Father" signified the Divine good; hence also they knew that when He said that the Father "gave" to Him, it was that He Himself gave to Himself, and that thus it was from what was His own.
AC 3706. And to thy seed. That this signifies that so also was the truth, is evident from the signification of "seed," as being the truth of faith (n. 255, 880, 1025, 1447, 1610, 2848, 3038, 3310, 3373).
AC 3707. And thy seed shall be as the dust of the earth. That this signifies that Divine truth natural would be as natural good, is evident from the signification of "seed," as being truth (n. 3706); hence "thy seed," or the seed of Jacob, is Divine truth natural, for by Jacob is represented the Lord’s Divine natural, as shown above, and from the signification of the "dust of the earth," as being good (n. 1610). Therefore " thy seed shall be as the dust of the earth," signifies in the internal sense that Divine truth natural should be as Divine good natural. That the "dust of the earth" signifies good, is because by "earth" is signified the Lord‘s kingdom, consequently good, as shown above (n. 3705); the "dust of that earth" therefore signifies good, but natural good, because by "earth," as also shown above, is signified that which is lower in the Lord’s kingdom, thus the natural; while "heaven," when it also is mentioned, signifies that which is interior, or the rational. This is the reason wily fructification of good and multiplication of truth are expressed in the Word throughout by "seed becoming as the stars of the heavens and as the dust of the earth." By the "stars of the heavens" are there signified rational things; and by the "dust of the earth," natural things which thus increase. What is meant by natural truth being as natural good, will of the Lord‘s Divine mercy be explained hereafter.
AC 3708. All thou shalt break forth to the sea, and to the east. That this signifies the infinite extension of good; and that to the north and to the south, signifies the infinite extension of truth, thus all states of good and truth, is evident from the signification of "breaking forth," as being extension; in the present case infinite extension, because it is predicated of the Lord: from the signification of the " sea," or "west," as being good as yet obscure, thus in its commencement; from the signification of the "east," as being the good which is lucid, and thus perfect; from the signification of the "north," as being truth as yet in obscurity and from the signification of the south," as being truth in the light.
 In many passages in the Word mention is made of the " sea," or "west," of the "east," of the "north," and of the "south;" but inasmuch as it has not heretofore been known to anyone that these, like all things whatsoever in the Word, have an internal sense, in which sense they do not signify worldly things according to the sense of the letter, but spiritual and celestial things; and in the supreme sense the Divine things of the Lord Himself, therefore man could know no otherwise than that by the "west," "east," "north," and "south," were meant only the quarters of the world, and that by "breaking forth" to these quarters is meant multiplication. But that by these expressions there are not signified such quarters, nor the multiplication of any people, but states of good and truth, and their extension, may be seen from all the passages in the Word, especially in the Prophets, where they are mentioned; for that which is the west, east, north, and south, is altogether unknown in heaven, inasmuch as the sun there, which is the Lord, is not like the sun of the world, which rises and sets, and by its greatest altitude causes midday, and by its least causes night; but it appears with constancy, yet in accordance with the states of those who receive light from it, for its light has within it wisdom and intelligence (n. 1619-1632, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3339, 3341, 3485, 3636, 3643); wherefore it appears in accordance with the state of each person’s wisdom and intelligence. With those who are in good and truth, it appears with heat and light, but celestial and spiritual heat and light, as our sun appears in its rising and at midday; while with those who are not in good and truth, it appears as does our sun when setting, and at night. From this we can see that in the internal sense of the Word by the east," " south," "west," and "north," are signified states of good and truth.
 Be it known that states of good and truth are described in the Word, not only by the quarters, of which we have been speaking, but also by the times or states of the year-spring, summer, autumn, and winter; and also by the times or states of the day, morning, midday, evening, and night, and this for a similar reason; but when the subject is the extension of good and truth, this is described by the quarters. What is signified by each quarter in particular may be seen from the passages in the Word where they are mentioned. That the "east" signifies the Lord, and the good of love and charity which is from the Lord, was shown above (n. 101, 1250, 3249); and that the "south" signifies truth in light (n. 1458, 3195);
 but what is signified in the genuine sense by the "west" and what by the "north;" and what in the opposite sense, may be seen from the following passages. In Isaiah:--
Fear not, for I am with thee; I will bring thy seed from the east, and gather thee from the west I will say to the north, Give up; and to the south, Keep not back bring My sons from far, and My daughters from the end of the earth (Isa. 43:5, 6)
speaking of a new spiritual church, which is there called "Jacob" and "Israel." To "bring seed from the east," and to "gather from the west," denotes those who are in good; to "say to the north, Give up, and to the south, Keep not back," denotes those who are in truth.
 In David:--
The redeemed of Jehovah shall say, whom He hath redeemed from the hand of the enemy, and gathered them out of the lands, from the east and from the west, from the north and from the sea. They wandered in the wilderness in a solitary way they found no city to dwell in (Ps. 107:2-4)
concerning those who are in ignorance of good and truth. "From the east and from the west" denotes those who are in ignorance of good; "from the north and from the sea," those who are in ignorance of truth; concerning those who are in ignorance of good it is said that they "wandered in the wilderness," and concerning those who are in ignorance of truth, that they wandered in a " solitary way;" and concerning the ignorance of both good and truth it is said that they "found no city to dwell in." "City" signifies what is doctrinal of truth, (n. 402, 2449, 2943, 3216); and "to dwell" is predicated of good, (n. 2268, 2451, 2712).
 In Isaiah:--
Behold these shall come from far; and lo, these from the north and from the west; and these from the land of Sinim (Isa. 49:12);
where the "north" denotes those who are in obscurity as to truth; and the "west" those who are in obscurity as to good, who are said to " come from far," because they are remote from the light which is from the Lord.
 In Amos:--
Behold the days come that I will send a famine in the land; and they shall wander from sea to sea, and from the north even to the east they shall run to and fro to seek the word of Jehovah, and shall not find it (Amos 8:11, 12)
where "famine" denotes scarcity and failure of knowledges (n. 1460, 3364); "wandering from sea to sea," denotes to inquire where there are knowledges. "Seas" signify knowledges in general, (n. 28, 2850); to "run to and fro from the north even to the east" denotes from those knowledges which are in obscurity to those which are in light. It is evident that knowledges are here meant, for it is said, to seek the word of Jehovah, and they shall not find it."
 In Jeremiah:--
Proclaim these words toward the north, and say, Return, thou backsliding Israel, saith Jehovah I will not cause My faces to fall upon you for I am merciful. In those days the house of Judah shall go to the house of Israel, and they shall come together out of the land of the north upon the land that I gave for an inheritance unto your fathers (Jer. 3:12, 18)
speaking of the restoration of the church that is from the Gentiles. The "north" denotes those who are in ignorance of truth, and yet are in a life of good. It is evident that in this passage the north is not meant, nor the land of the north for Israel no longer had any existence. Again:--
Jehovah liveth that brought up the sons of Israel from the land of the north (Jer. 16:15)
where the "north" in like manner denotes ignorance of truth.
Behold I will bring them from the land of the north, and gather them from the sides of the earth, and among them the blind and the lame (Jer. 31:8);
the "land of the north" denotes ignorance of good, because of truth; and because the land of Canaan represented the Lord‘s kingdom, and thence also good (n. 3705); and what was in the midst thereof, as Zion and Jerusalem, represented the inmost good with which truth was conjoined, therefore the parts which were distant therefrom represented obscurity as to good and truth; and all that which is in obscurity is called the "land of the north," and also the "sides of the earth."
 Moreover as all the good which flows in with light from the Lord terminates in what is obscure in man, the "north" is also called an "assembly" or "congregation;" as in Isaiah:--
Thou saidst in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of God and I will sit upon the mount of congregation, in the sides of the north (Isa. 14:13).
Howl, O gate cry, O city; thou art melted away, O Philistia, all of thee for a smoke cometh out of the north, there is none solitary in the assemblies (Isa. 14:31).
Great is Jehovah, and greatly to be praised in the city of our God, in the mountain of His holiness. The joy of the whole earth is Mount Zion, on the sides of the north, the city of the great King (Ps. 48:1, 2).
The heavens are Thine, the earth also is Thine the world and the fulness thereof Thou hast founded them; the north and the right hand Thou hast created them (Ps. 89:11, 12);
where the "north" denotes those who are more remote from the light of good and truth; and the "right hand," those who are nearer thereto. These are at the Lord’s right hand, (n. 1274, 1276).
 In Zechariah (who saw four chariots coming out from between two mountains of brass, with red, black, white, and strong grizzled horses, and the angel said):--
These are the four winds of the heavens which go forth from standing before the Lord of all the earth. All the black horses go forth into the land of the north; and the white went forth after them; and the grizzled went forth into the land of the south. Then he spake unto me, saying, Behold they that go forth to the land of the north have quieted my spirit in the land of the north (Zech. 6:1-8)
"chariots going forth between two mountains of brass," denote doctrinal things of good. That "chariots" signify doctrinal things will be made manifest elsewhere; that a "mountain" signifies love, may be seen above (n. 795, 1430, 2722); hence "two mountains" signify two loves, celestial love, which is love to the Lord, and spiritual love, which is love toward the neighbor; that "brass" signifies the good therefrom which is in the natural, see above (n. 425, 1551); that "horses" signify intellectual things, thus the understanding of the doctrinal things of good (n. 2760-2762, 3217); the "land of the south" denotes those who are in the knowledges of good and truth (n. 1458, 3195); the "land of the north," those who are in ignorance of good and truth, but in a life of good, in which are the upright Gentiles, among whom when a new church is being set up, the spirit of God is said to "rest."
 In Jeremiah:--
Jehovah, who brought up and who led back the seed of the house of Israel out of the land to the north, and from all the lands whither I had driven them, that they may dwell upon their own land (Jer. 23:8)
where "out of the land to the north" signifies from the obscurity of ignorance respecting good and truth. Again:--
Shall iron be broken, iron from the north, and brass? (Jer. 15:12)
"iron" signifies natural truth (n. 425, 426); "brass," natural good (n. 425, 1551). These are said to be "from the north," because from the natural, where there is relative obscurity and a termination. That this prophecy does not signify that iron and brass are from the north, is evident without explication for what could there be of the Divine, or even of coherence with what goes before and what follows after, if the meaning were that iron and brass were therefrom?
 In Matthew:--
I say unto you that many shall come from the east and from the west, and shall sit down with Abraham, Isaac, and Jacob (Matthew 8:11; Luke 13:29);
where "many from the east and the west" denote those who are in the knowledges and the life of good, and those who are in obscurity and ignorance thus those who are within the church and those who are without it; for that states of good are signified by "east" and "west," was said above. To "sit down with Abraham, Isaac, and Jacob," signifies to be with the Lord, (n. 3305). That in like manner those will come from the east and from the west who shall be with the Lord in His kingdom or in His church, is said in the Prophets; as in Isaiah:--
I will bring thy seed from the east, and gather thee from the west (Isa. 43:5).
They shall fear the name of Jehovah from the west, and His glory from the east (Isa. 59:19).
They shall know from the rising of the sun, and from the setting, that there is none besides Me I am Jehovah, and there is none else (Isa. 45:6).
I will stir up one from the north, and he shall come from the rising of the sun shall he call upon My name (Isa. 41:25).
 Moreover that such is the signification of the "east," "west," " south," and north," may be clearly seen from the construction of the tabernacle from the encamping and journeying of the sons of Israel; from the description of the land of Canaan also from the description of the new temple, of the new Jerusalem, and of the new earth. From the construction of the tabernacle, in that all things therein were arranged according to the quarters (Exod. 38); as what was to be at the east and west corners, and what at the south and north corners (Exod. 26:18, 20, 22, 27; 27:9, 12, 14); and that the candlestick over against the table was to be on the side of the tabernacle toward the south, but the table on the north side (Exod. 26:35; 40:22).
 From the encamping and journeying of the sons of Israel, also according to the quarters, in that they were to encamp around the tent of the congregation with the tribes of Judah, Issachar, and Zebulun toward the east; with the tribes of Reuben, Simeon, and Gad toward the south; with the tribes of Ephraim, Manasseh, and Benjamin toward the west; and with the tribes of Dan, Asher, and Naphtali toward the north (Num. 2:1-34). Also that of the Levites, the Gershonites were to be toward the west, the Kohathites toward the south, the Merarites toward the north; and that Moses, Aaron, and his sons, should be before the tabernacle toward the east (Num. 3:23-38); whereby there was represented the heavenly order which in the Lord‘s kingdom is according to the states of good and truth; and that toward the south they should sound the alarm for their journeys (Num. 10:6); and that as they encamped, so also they journeyed (Num. 2:34).
 From the description of the land of Canaan, which was first described by Moses in respect to the boundaries round about, and this at the south corner, at the west corner, the north corner, and the east corner (Num. 34:2-12) and the same afterwards when it was given by lot to the tribes (Josh. 15 to 19); from which and also from the most ancient people who dwelt in the land of Canaan, all the places therein became representative and significative, according to their situation, distance, and boundaries in respect to the quarters (n. 1607, 1866).
 From the description of the new temple, of the new Jerusalem, and of the new earth, also according to the quarters in Ezekiel, as that the building of the city was from the south; and that of the gate of the building the faces were toward the east, toward the north, and toward the south (Ezek. 40:2, 6, 19, 20-46); concerning the measure of the temple, and its door toward the north, and toward the south (Ezek. 41:11); concerning the court toward the north, the east, the south, and the west (Ezek. 42:1, 4, 10, 11, 17-20); and that the glory of Jehovah the God of Israel entered from the way of the east (Ezek. 43:1, 2, 4); concerning the gates of the outer court (Ezek. 41:1, 2, 4; 44:1, 9, 10, 19, 20); concerning the boundaries of the holy land (Ezek. 47), toward the north (Ezek. 47:5-17), toward the east (Ezek. 47:18), toward the south (Ezek. 47:19), and toward the west (Ezek. 47:20); and concerning the inheritances according to the quarters for each tribe (Ezekiel 48); and concerning the gates of the holy Jerusalem, on the east, the north, the south, and the west (Rev. 21:13). From all this it is very evident that in the internal sense the four quarters of the world, according to which the above holy things, or representatives of what is holy, were arranged, do not signify those quarters, but states of good and truth in the Lord’s kingdom.
 That in the opposite sense the "north," and the "west," signify what is false and evil, may be seen from the following passages. In Jeremiah:--
The word of Jehovah came unto me the second time, saying, What seest thou? And I said, I see an open caldron and the face thereof is toward the north. Then Jehovah said unto me, Out of the north evil shall be opened upon all the inhabitants of the land. For lo I will call all the families of the kingdoms of the north, saith Jehovah; and they shall come (Jer. 1:13-15).
Set up a standard toward Zion, assemble together, stay not; for I will bring evil from the north, and a great shattering (Jer. 4:6).
The voice of a noise, behold it cometh, and a great commotion out of the north country, to make the cities of Judah a waste (Jer. 10:22).
Blow the trumpet in Tekoa, for evil looketh forth from the north, and a great shattering. Behold a people cometh from the land of the north; and a great nation shall be stirred up from the sides of the earth (Jer. 6:1, 22).
Then took I the cup from the hand of Jehovah, and made all the nations to drink; Jerusalem, and the cities of Judah, and the kings thereof, Pharaoh king of Egypt, and all the western throng, all the kings of Arabia, and all the kings of the west, that dwell in the wilderness, and all the kings of the north, far and near (Jer. 25:17-20, 24, 26).
The swift one shall not flee away, nor the mighty man escape; toward the north, near the shore of the river Euphrates have they stumbled and fallen. Who is this that riseth up like the river? Egypt riseth up like the river, for he saith, I will rise up, I will cover the earth I will destroy the city and the inhabitants thereof. But this is the day of the Lord Jehovih Zebaoth, a day of vengeance, for the Lord Jehovih hath a sacrifice in the land of the north by the river Euphrates. Egypt is a very fair heifer; destruction cometh from the north. The daughter of Egypt is put to shame; she is delivered into the hand of the people of the north (Jer. 46:6-8, 10, 20, 24).
Thus saith Jehovah, Behold waters rise up out of the north and shall become an overflowing stream, and shall overflow the land and the fulness thereof, the city and them that dwell therein (Jer. 47:2).
The word that Jehovah spake against Babylon. From the north there cometh up a nation against her, which shall make her land a desolation, and none shall dwell therein (Jer. 50:3).
For lo I will stir up and cause to come up against Babylon an assembly of great nations from the land of the north; and they shall set themselves in array against her; from thence she shall be taken. Behold a people cometh from the north, and a great nation, and many kings shall be stirred up from the sides of the earth (Jer. 50:9, 41).
Then the heavens and the earth, and all that is therein, shall sing over Babylon, for the devastators shall come to her from the north (Jer. 51:48).
Say unto Gog, Thou shalt come from out of thy place, from the sides of the north, thou and many people with thee; thou shalt come up against My people Israel as a cloud to cover the land (Ezek. 38:14-16).
Behold I am against thee, O Gog, the prince; I will cause thee to turn about, and leave but the sixth of thee, and will cause thee to come up from the sides of the north; and I will bring thee upon the mountains of Israel. Thou shalt fall upon the mountains of Israel; upon the faces of the field thou shalt fall (Ezek. 39:1, 2, 4, 5).
Alas! flee from the land of the north, saith Jehovah; for I will spread you abroad as the four winds of the heavens. Alas Zion! escape, thou that dwellest with the daughter of Babylon (Zech. 2:6, 7).
 From all these passages it is evident what is signified in the opposite sense by the "north;" namely, the falsity from which is evil, and the falsity which is from evil. As the falsity from which is evil originates in reasoning concerning Divine things and against Divine things from the memory-knowledges that belong to the natural man, it is called "the people of the north out of Egypt". "Egypt" signifies such knowledge (n. 1164, 1165, 2588). As the falsity which is from evil originates in external worship apparently holy, the interiors of which are profane, it is called "the nation of the north out of Babylon." "Babylon" signifies external worship, (n. 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326); it is Babylon also which causes vastation, (n. 1327). Both the falsity from which is evil, and the falsity which is from evil, are predicated of Gog, for "Gog" signifies worship in externals without an internal, consequently idolatrous worship, such as was that of the Jews at all times. "Gog" signifies such worship, (n. 1151).
 From the obscurity which is of the natural man there arises both what is true and what is false; when man suffers himself to be enlightened by the Word from the Lord, then his obscurity becomes lucid, for there is opened an internal way whereby influx and communication take place through heaven from the Lord; but when he does not suffer himself to be enlightened by the Word from the Lord, but by his own intelligence, then his obscurity becomes dark, and thus false; for the internal way is closed, and no influx and communication take place through heaven from the Lord, except of such a sort as to enable him to appear in the outward form as a man, by thinking and also speaking from what is evil and false. For this reason with the former the "north" signifies what is true, but with the latter what is false; for the former ascend from obscurity, that is, are elevated to the light, whereas the latter descend from obscurity, that is, remove themselves from the light; thus the former are carried to the south, but the latter to the infernal regions.
 That the north" signifies the darkness of falsity, and the " south" the light of truth, is very evident in Daniel, where the rain and the he-goat are described, as also the king of the south and the king of the north. Concerning the rain and the he-goat it is said:--
I saw the ram pushing with his horn westward, northward, and south-ward; so that no beast could stand before him. A he-goat came from the west over all the faces of the earth and out of one of his horns there came forth a horn, which grew exceedingly toward the south and toward the east, and toward beauty (Dan. 8:4, 5, 9).
Concerning the king of the south and the king of the north (the "king of the south" signifying those who are in the knowledges of truth; and the "king of the north," those who are in falsity) it is thus written:--
At the end of years they shall join themselves together; so that the daughter of the king of the south shall come to the king of the north to make equitable terms; but her arm shall not obtain strength. But out of a shoot from her roots shall one stand up that shall enter into the fortress of the king of the north, and shall prevail, and shall carry captive into Egypt. The king of the south shall come into the kingdom, and shall come forth and fight with the king of the north. And the king of the north shall return, and shall set forth a multitude greater than the former. There shall many stand against the king of the south. The king of the north shall come and take the fenced cities, and shall destroy many things. The king of the south shall war in battle with a great army, but shall not stand, for they shall devise devices against him. Afterwards he shall return, but shall not be as in the former time. The people that know their God shall strengthen themselves. And at the time of the end shall the king of the south strive with him therefore the king of the north shall rush upon him like a whirlwind with chariot and with horsemen. In the beauteous land many shall fall. But rumors from the east and from the north shall terrify him; and he shall go forth with great anger; he shall come to his end, and none shall help him (Dan. 11:6-45).
That the "king of the south" signifies those who are in the light of truth, and the "king of the north" those who are at first in shade, and afterwards are in the darkness of falsity, may be seen from all the particulars; and that thus it is a description of the state of the church, and of the way in which it is successively perverted. They are called "kings of the south and of the north," because by "kings," in the internal sense of the Word, are signified truths, and in the opposite sense falsities (n. 1672, 2015, 2069); and by "kingdoms," the things which are of truth, and in the opposite sense, those which are of falsity (n. 1672, 2547).
AC 3709. And in thee shall all the families of the ground be blessed. That this signifies that all the truths of the good of doctrine should be conjoined with good, is evident from the signification of being blessed," as being to be conjoined (n. 3504, 3514, 3530, 3565, 3584); from the signification of "families," as being goods, and also truths of good (n. 1159, 1261) and from the signification of "ground," as being that which is of the church, consequently the doctrine of good and truth in the natural or external man, which man is here represented by Jacob (n. 268, 566, 990, 3671). All this shows that by the words "in thee shall all the families of the ground be blessed," is signified that all the truths of the good of doctrine should be conjoined with good. Truths of the good of doctrine are the doctrinal things of love to the Lord and of charity toward the neighbor, which are said to be conjoined with good in the natural man when to know them for the sake of doing them is a pleasure and a delight.
AC 3710. And in thy seed. That this signifies with truth also; namely, that they would be conjoined therewith, is evident from the signification of seed," as being truth (n. 29, 1025, 1447, 1610, 2548, 3373).
AC 3711. And behold I am with thee. That this signifies what is Divine; and that I will keep thee whithersoever thou goest signifies the Divine Providence, is evident from the fact that "I" here is Jehovah, thus the Divine of the Lord; and from the signification of "keeping thee whithersoever thou goest," as being Providence from the Divine; and because the Lord is treated of, the Divine Providence is signified. By the Divine and the Divine Providence is here meant that the Lord should make even His natural Divine.
AC 3712. And I will bring thee back to this ground. That this signifies conjunction with Divine doctrine, is evident from the signification of "bringing back," as being to conjoin again; and from the signification of "ground," as being the doctrine of good and truth in the natural man (n. 268, 566, 990); in the present case Divine doctrine, because by the sojourning of Jacob with Laban are represented the intervening means by which the Lord made His natural Divine: and by the "bringing back" of Jacob, or his return to the land of Canaan, is represented the end of the intervening means; namely, that the Lord had now made His natural Divine: thus by the words "I will bring thee back to this ground," is signified conjunction with Divine doctrine.
 Divine doctrine is Divine truth; and Divine truth is all the Word of the Lord; Divine doctrine itself is the Word in the supreme sense, in which the Lord alone is treated of; and from this, Divine doctrine is the Word in the internal sense, in which the Lord‘s kingdom in the heavens and on earth is treated of. Divine doctrine is also the Word in the literal sense, in which the things that are in the world and upon earth are treated of. And whereas the literal sense contains within it the internal sense, and this the supreme sense, and as the literal sense altogether corresponds thereto by means of representatives and significatives, therefore also the doctrine therefrom is Divine. As Jacob represents the Lord’s Divine natural, he represents also the Word as to the literal sense; for it is well known that the Lord is the Word, that is, all Divine truth.
 The natural of the Word is circumstanced no otherwise than is its literal sense, for this is relatively a cloud (n. 2135A), whereas its rational--that is, the interior spiritual of the Word--is circumstanced as is the internal sense; and as the Lord is the Word, it may be said that the internal sense is represented by Isaac, but the supreme sense by Abraham. From this we can see what is meant by conjunction with Divine doctrine, when this is predicated of the Lord‘s Divine natural which is represented by Jacob. Nevertheless these things are not so in the Lord, for all in Him is Divine good, and not Divine truth, and still less Divine natural truth; but Divine truth is the Divine good appearing in heaven before the angels, and on earth before men; and although it is an appearing, still it is Divine truth, because it is from the Divine good; just as light is of the sun, because from the sun (n. 3704).
AC 3713. For I will not leave thee until I have done that which I have spoken to thee. That this signifies that nothing would be wanting to prevent its having effect, is evident without explication. GENESIS 28:12-15 previous - next - text - summary - Genesis - Full Page
|Author: E. Swedenborg (1688-1772).||Design: I.J. Thompson, Feb 2002.||www.BibleMeanings.info|