Spiritual Meaning of GENESIS 38:27-30
AC 4915. Verses 27-30. And it came to pass in the time of her travail, and behold twins were in her womb. And it came to pass when she travailed, and one put out a hand; and the midwife took and bound double-dyed upon his hand, saying, This came out first. And it came to pass as he drew back his hand, that behold his brother came out; and she said, Wherefore hast thou broken upon thee a breach? And he called his name Perez. And afterward came out his brother, that had the double-dyed upon his hand; and he called his name Zerah. "And it came to pass in the time," signifies a following state; "of her travail," signifies acknowledgment on the part of internal truth; "and behold twins were in her womb," signifies both things of the church; "and it came to pass when she travailed," signifies production; "and one put out a hand," signifies power; "and the midwife took," signifies the natural; "and bound double-dyed upon his hand," signifies that she put a mark upon it - "double-dyed" denotes good; "saying, This came out first," signifies that it had the priority; "and it came to pass, as he drew back his hand," signifies that it concealed its power; "that behold his brother came out," signifies the truth of good; "and she said, Wherefore hast thou broken upon thee a breach?" signifies its apparent separation from good; "and he called his name Perez," signifies the quality; "and afterward came out his brother," signifies good actually prior; "that had the double-dyed upon his hand," signifies acknowledgment that it was good; "and he called his name Zerah," signifies the quality.
AC 4916. And it came to pass in the time. That this signifies a following state, is evident from the signification of "time," as being state (n. 1274, 1382, 2625, 2788, 2837, 3254, 3356, 3827, 4882, 4901). That its "coming to pass in the time" signifies a following state is evident, because what came to pass now follows (n. 4814).
AC 4917. Of her travail. That this signifies acknowledgment on the part of internal truth, is evident from the signification of "travailing," as being to acknowledge in faith and act (n. 3905, 3915, 3919); and from the representation of Tamar, who is meant by "her," as being the internal of the representative church, consequently internal truth.
AC 4918. And behold twins were in her womb. That this signifies both things of the church, is evident from the signification of "twins," as being both good and truth (n. 3299); and from the signification of the "womb," as being where good and truth lie conceived; consequently where that is which is of the church. The"womb"in the genuine sense signifies the inmost of conjugial love in which is innocence, because in the Grand Man the womb corresponds to this love; and as conjugial love has its origin from the love of good and truth which belongs to the heavenly marriage, and as this marriage is heaven itself, or the Lord‘s kingdom, and as the Lord’s kingdom on earth is the church, therefore the church also is signified by the "womb;" for the church is where the marriage of good and truth is. For this reason it is that "opening the womb" denotes the derivative doctrines of churches (n. 3856), and also the capacity to receive the truths and goods of the church (n. 3967); and that "coming forth from the womb" denotes to be reborn or regenerated (n. 4904), that is, to be made a church, for whoever is reborn or regenerated is made a church.
 As rebirth, and hence the church, are signified by "going forth from the womb," therefore the Lord is called in the Word, "He that formeth from the womb," "He that bringeth forth from the womb;" and they who are regenerated and made a church are said to be "carried from the womb," as in Isaiah:--
Thus said Jehovah thy Maker, He that formeth thee from the womb, He helpeth thee (Isa. 44:2).
Thus said Jehovah thy Redeemer, and He that formed thee from the womb (Isa. 44:24).
Said Jehovah that formed me from the womb to be His servant, to bring Jacob again to Him, and that Israel be gathered unto Him (Isa. 49:6).
Jehovah who brought me forth from the womb (Ps. 22:9).
Again in Isaiah:--
Attend to Me, O house of Jacob, and all the remain of the house of Israel, carried from the womb and borne from the matrix (Isa. 46:3).
The wicked are estranged from the womb they go astray from the belly, with words of a lie (Ps. 58:3);
where "being estranged from the womb" means from the good which is of the church, and "going astray from the belly" means going astray from truth. In Hosea:--
The pangs of a travailing woman shall come upon him; he is an unwise son, for at the time he standeth not In the womb of sons (Hosea 13:13);
where "not standing in the womb of sons" means not being in the good of truth which is of the church.
Their glory shall By away like a bird from the birth, from the belly, and from conception (Hosea 9:11);
meaning that the truth of the church will entirely perish; "from the birth" meaning what is born; "from the belly," what is in gestation; "from conception," what is begun. In Isaiah:--
I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb (Isa. 48:8);
meaning that such was their quality from the beginning of the church. In the Revelation:--
A great sign was seen in heaven, a woman encompassed with the sun, and the moon under her feet, and upon her head a crown of twelve stars; and she bearing in the belly, cried out, travailing in birth, and in pain to be delivered (Rev. 12:1, 2);
the "woman" is the church (n. 252, 253, 255); the "sun with which she was encompassed" is the good of love (n. 30-38, 1529, 1530, 2441, 2495, 4060, 4696); the "moon which was under her feet" is the truth of faith (n. 30-38, 1529, 1530, 2120, 2495, 4696); the "stars" are the knowledges of good and truth (n. 2495, 2849, 4697); that there were "twelve" stars is because "twelve" means all, and thus all things of faith (n. 577, 2089, 2129, 2130, 3272, 3858, 3913); "bearing in the belly" means the truth of the church conceived; "travailing in birth and in pain to be delivered" means that it was received with difficulty.
AC 4919. And it came to pass when she travailed. That this signifies production, is evident from the signification of "travailing," as being to acknowledge in faith and act (n. 3905, 3915, 3919); and as whatever is acknowledged in faith and act is produced, therefore by "travailing" is also signified production, namely of good and truth, which are of the church.
AC 4920. And one put out a hand. That this signifies power, is evident from the signification of a "hand," as being power (n. 878, 3387).
AC 4921. And the midwife took. That this signifies the natural, is evident from the signification of a "midwife," as being the natural (n. 4588). How the case herein is will appear from what follows. That in the spiritual world a midwife has a signification other than in the natural world, is evident from the fact that none of the things relating to birth, and consequently to the office of a midwife, exist there; whence it is evident that when a man is reading these words, the angels with him perceive something else in place of a‘ midwife, and indeed something spiritual. Consequently, as angels keep their ideas in those things which relate to spiritual birth, by a midwife they perceive that which assists and receives this birth; and that this is the natural may be seen above (n. 4588).
AC 4922. And bound double-dyed upon his hand. That this signifies that she put a mark upon it, namely, upon the power, and that "double-dyed" is good, is evident from the signification of "binding upon the hand," as being to put a mark upon power, for the "hand" is power (n. 4920); and from the signification of "double-dyed" as being good, and indeed spiritual good. That "double-dyed" denotes spiritual good, is because it was of a scarlet color; and the color of scarlet when seen in the other life signifies spiritual good, that is, the good of charity toward the neighbor. For all colors visible in the other life signify something of good and truth, because they come into existence from the light of heaven, which in itself is wisdom and intelligence from the Lord’s Divine. The variations or modifications of that light are the consequent variations, and so to speak modifications, of wisdom and intelligence, consequently of good and truth. That the light in heaven is from the Divine wisdom and intelligence of the Lord, who appears there as a sun, may be seen above (n. 1053, 1521-1533, 1619-1632, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3225, 3337, 3339, 3340, 3485, 3636, 3643, 3862, 3993, 4180, 4214, 4302, 4405, 4408, 4413, 4415, 4523-4533). That colors are from this source, and that they are the variations and modifications of that light, and consequently of intelligence and wisdom, may be seen above (n. 1042, 1043, 1053, 1624, 3993, 4530, 4677, 4742).
 That "double-dyed" denotes spiritual good, is plain from the passages in the Word in which it is mentioned, as in Jeremiah:--
If then thou art laid waste what wilt thou do? If thou clothest thyself with double-dyed, and adornest thyself with an ornament of gold, in vain shalt thou make thyself beautiful; the lovers will abhor thee (Jer. 4:30)
where Judah is spoken of; "clothing thyself with double-dyed" denotes spiritual good, and "adorning thyself with an ornament of gold" denotes celestial good. In the second book of Samuel:--
David lamented over Saul and over Jonathan, and wrote to teach the sons of Judah the bow. Ye daughters of Israel, weep over Saul, who clothed you in double-dyed, with delights, and put an Ornament of gold upon your apparel (2 Samuel 1:17, 18, 24);
where "teaching the bow" is teaching the doctrine of love and charity, for a "bow" signifies this doctrine; "clothing in double-dyed" denotes spiritual good, as before; and "putting an ornament of gold upon the apparel" denotes celestial good.
 Because this was the signification of "double-dyed," it was commanded that double-dyed scarlet should be used on the curtains of the tabernacle, on the veil, on the covering for the door of the tent, on the covering for the gate of the court, on the table of faces when they journeyed, and on Aaron‘s garments of holiness, as on the ephod, the breastplate of judgment, and the fringe of the robe of the ephod - as is evident from the following passages:
Thou shalt make for the tabernacle ten curtains; of fine-twined linen, and blue, and crimson, and scarlet double-dyed (Exod. 26:1).
Thou shalt make a veil of blue, and crimson, and scarlet double-dyed, and fine-twined linen (Exod. 26:31).
Thou shalt make a covering for the door of the tent, of blue, and crimson, and scarlet double-dyed, and fine-twined linen (Exod. 26:36).
For the gate of the court thou shalt make a covering of blue, and crimson, and scarlet double-dyed, and fine-twined linen, the work of the embroiderer (Exod. 27:16).
When the camp setteth forward they shall spread upon the table of faces a cloth of scarlet double-dyed, and cover the same with a covering of badger’s skin (Num. 4:5, 7, 8).
Thou shalt make the ephod of gold, of blue, and crimson, and scarlet double-dyed and fine-twined linen, the work of the artificer. Likewise on the belt (Exod. 28:6, 8).
Thou shalt make a breastplate of judgment, the work of the artificer - like the work of the ephod, of gold, of blue, and crimson, and scarlet double-dyed, and fine-twined linen (Exod. 27:15).
Upon the fringe of the robe of the ephod [thou shalt make] pomegranates of blue, and of crimson, and of scarlet double-dyed (Exod. 28:33)
 As the tent of assembly with the ark represented heaven, therefore the above-mentioned colors were commanded to be used; and they signify in their order the celestial and spiritual things there, "blue and crimson" signifying celestial goods and truths, and "scarlet double-dyed and fine-twined linen," spiritual goods and truths. Everyone who believes the Word to be holy can know that everything in it has some signification; and whoever believes that the Word is holy because it was sent down by the Lord through heaven, can know that the celestial and spiritual things of His kingdom are signified. In like manner it was commanded that cedar wood, and scarlet, and hyssop should be used in the cleansing from leprosy (Lev. 14:4, 6, 52); and that cedar wood, and hyssop, and double-dyed crimson should be cast upon the burning of a red heifer, from which was to be prepared the water of separation (Num. 19:6, 9).
 The profanation of good and truth is described by similar expressions in the Revelation
I saw a woman sitting upon a scarlet beast, full of names of blasphemy, having seven heads and ten horns. And the woman was clothed in crimson and scarlet, and gilded with gold and precious stone and pearls, having in her hand a golden cup full of abominations and filthiness of her whoredoms (Rev. 17:3, 4).
Woe, woe, the great city, she that was clothed in fine linen, and crimson, and scarlet, and gilded with gold, and precious stone and pearls (Rev. 18:16);
speaking of Babylon, by which is signified the profanation of good (n. 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326), here the profanation of good and truth, which is Babylonish. In the prophets of the Old Testament "Babylon" is the profanation of good, and "Chaldea" the profanation of truth.
 "Scarlet," in the opposite sense, signifies the evil which is opposite to spiritual good, as in Isaiah
Though your sins be as scarlet, they shall be as white as snow though they be red like crimson, they shall be as wool (Isa. 1:18).
That "scarlet" signifies this evil, is because "blood" - also from its redness signifies in the genuine sense spiritual good, or charity toward the neighbor, but in the opposite sense violence offered to charity.
AC 4923. Saying, this came out first. That this signifies that it had the priority, is evident from the signification of "coming out first," or being the firstborn, as being priority and superiority (n. 3325). The subject treated of here and through the remainder of this chapter is primogeniture. One who has no knowledge of the internal sense of the Word may suppose that it is primogeniture only that is treated of, and consequently the prerogatives which the firstborn would have according to the laws; but one who knows anything of the internal sense can see plainly enough that something more exalted also lies concealed and stored up in these words, not only from the very fact that one of the children put out his hand and drew it back again, whereupon the other came out, but also from the fact that they were named from this, and that the midwife bound double-dyed upon the hand of the first; and further from the fact that very similar incidents were related of Esau and Jacob that they struggled together in the womb, and that when Esau came out first, Jacob took hold of his heel (Gen. 25:22, 26); and from the similarity of the case of the two sons of Joseph, on the younger of whom Jacob placed his right hand, and on the other his left hand, when he blessed them (Gen. 48:14, 17-19).
 The Jews and also some Christians believe indeed that in these, and also in the rest of the passages of the Word there is some meaning stored up, which they call mystical, the reason of this belief being that an idea of holiness in regard to the Word has been impressed upon them from early childhood; but when it is inquired what this mystical meaning is, they do not know. If they are told that because the Word is Divine, this meaning must necessarily be such as is in heaven among the angels; and that no other mystical meaning can exist in the Word, or if so, that it would be either fabulous or magical or idolatrous; and furthermore that this mystical meaning which is in heaven among the angels is nothing else than what is called the spiritual and celestial, and treats solely of the Lord, of His kingdom, and of the church, consequently of good and truth; and that if they knew what good and truth, or what faith and love, are, they would be able to know this meaning when this is told them, scarcely anyone believes it; nay, in such ignorance at the present day are they who are of the church, that what is related concerning the celestial and spiritual, is scarcely comprehensible to them. Be it so; nevertheless as it has been granted me of the Lord‘s Divine mercy to be at the same time in heaven as a spirit and on earth as a man, and therefore to speak with angels, and this now continually for many years, I cannot do otherwise than open those things of the Word which are called mystical, that is, its interiors, which are the spiritual and celestial things of the Lord’s kingdom. But what the incidents related of the two sons of Tamar involve in the internal sense, will be shown in the following pages.
AC 4924. And it came to pass as he drew back his hand. That this signifies that it concealed its power, is evident from the signification of "hand," as being power (n. 878, 3387, 4920); to conceal which is signified by "drawing back."
AC 4925. That behold his brother came out. That this signifies the truth of good, is evident from the signification of a "brother," as being what is kindred from good (n. 3815, 4267), thus the truth of good; the truth of good is that truth which is from good, or that faith which is from charity. The subject treated of here in the internal sense is primogeniture in the case of those who are being reborn or regenerated by the Lord, consequently primogeniture in the church. It has been a matter of dispute from the most ancient times which is the firstborn, whether the good which is of charity, or the truth which is of faith; and as good does not appear while man is being reborn and made a church, but conceals itself in the interior man, and manifests itself only in a certain affection which does not fall clearly into the sensation of the external or natural man, until he has been reborn - whereas truth makes itself manifest, because it enters through the senses and stores itself in the memory of the external or natural man - therefore many persons have fallen into the error of thinking that truth is the firstborn, and at last even into that of thinking that truth is the essential of the church, and so essential that truth, which they call faith, has power to save without the good which is of charity.
 From this one error very many others have been derived, which have infected not only doctrine, but also life; as for instance that no matter how a man lives, provided he has faith he is saved; that even the most wicked are received into heaven if in the hour of death they make profession of such things as are of faith; and that everyone can be received into heaven merely from grace, whatever his life has been. In consequence of holding this doctrine they at last do not know what charity is, nor do they care for it; and finally they do not believe there is such a thing, nor consequently that there is a heaven or a hell. The reason is that faith without charity, or truth without good, teaches nothing; and the more it recedes from good, the more foolish it renders a man. For it is good into which and through which the Lord flows and gives intelligence and wisdom, thus a higher mental view, and also perception as to whether a thing be so or not so.
 All this shows how the case is in regard to primogeniture - it actually belongs to good, and to truth only apparently. This then is what is described in the internal sense by the birth of Tamar‘s two sons, for by the "double-dyed" which the midwife bound upon the hand is signified good (n. 4922); by "coming out first" is signified priority (n. 4923); by "drawing back his hand" is signified that good concealed its power, as was said just above; by his "brother coming out" is signified truth; by "thou hast broken upon thee a breach" is signified the apparent separation of truth from good; by his "brother coming out afterward" is signified that good is actually prior; and by "that had the double-dyed upon his hand" is signified acknowledgment that it is good; for good is not acknowledged to be prior until after the man has been reborn, for he then acts from good and from it regards truth and its quality.
 These are the things which are Contained in the internal sense, which teaches how the case is with good and truth in the man who is being born anew, namely, that good is actually in the first place, but truth apparently; and that good does not appear to be in the first place while the man is being regenerated, but becomes manifestly so when he has been regenerated But these things need not be further explained here, because they have been explained before (n. 3324, 3325, 3494, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4244, 4247, 4337). That from ancient times it has been a matter of controversy whether primogeniture belongs to good or to truth, or whether to charity or to faith, has also been shown above (n. 2435).
 As the Lord in the supreme sense is the "Firstborn," consequently love to Him and charity toward the neighbor, therefore it was ordained as a law in the representative church that the firstborn should be Jehovah’s, as we read in Moses:--
Sanctify to Me all the firstborn, whatsoever openeth the womb among the sons of Israel, in man and in beast, let them be Mine (Exod. 13:2).
Thou shalt cause to pass to Jehovah everything that openeth the womb, and everything that openeth the offspring of a beast, as many as shall be males to thee, shall be Jehovah‘s (Exod. 13:12).
Everything that openeth the womb is Mine therefore as to all thy cattle thou shalt give the male, that openeth of ox and small cattle (Exod. 34:19).
Everything that openeth the womb of all flesh, which they shall bring to Jehovah, of men and of beasts, shall be thine nevertheless every first born of man shalt thou surely redeem (Num. 18:15).
Behold I have taken the Levites from the midst of the sons of Israel, instead of every firstborn that openeth the womb of the sons of Israel; that the Levites may be Mine (Num. 3:12).
 As that which opens the womb is the firstborn, therefore where the word "firstborn" is mentioned, it is also said "that which openeth the womb;" in order that good may be signified. That this signifies good is evident from the particulars in the internal sense, especially from what is related of Tamar’s sons that Zerah opened the womb with his hand, by whom good is represented, as is evident from the double-dyed upon his hand (n. 4922). Moreover the "womb," which is said to be "opened," is where good and truth are, consequently the church (n. 4918); and to "open the womb" is to give power that truth may be born.
 As the Lord alone is the Firstborn - for He is good itself, and from His good is all truth - therefore in order that Jacob, who was not the firstborn, might represent Him, he was permitted to buy the primogeniture from Esau his brother; and because this was not sufficient, he was called Israel, in order that by this name he might represent the good of truth; for Israel in the representative sense is the good which comes by means of truth (n. 3654, 4286, 4598).
AC 4926. And she said, Wherefore hast thou broken upon thee a breach? That this signifies its apparent separation from good, is evident from the signification of a "breach," as being the infraction and perversion of truth by separation from good-of which presently. That "to break a breach" here is to pull off the double-dyed from the hand, and thus to separate good, is evident, for by "double-dyed" is signified good (n. 4922); that this was apparently so follows from the fact that it so appeared to the midwife; for this was not the one who had the double-dyed, but his brother, by whom is represented truth. On this subject see what is shown just above (n. 4925), namely that good is actually the firstborn, but truth apparently. This may be further illustrated from the uses and members in the human body. It appears as if the members and organs are prior, and that their uses follow; for the former are first presented to the eye, and are also known before the uses. Nevertheless the use is prior to the members and organs, these latter being from the uses, and therefore formed according to them; nay, the use itself forms them, and adapts them to itself. Unless this were so, all and each of the things in man would by no means conspire so unanimously to a one. It is similar with good and truth: it appears as if truth were prior, but it is good, for good forms truths and adapts them to itself; wherefore regarded in themselves truths are nothing else than goods formed, or forms of good. Truths also in respect to good are like the viscera and fibers in the body in respect to uses; and regarded in itself good is nothing else than use.
 That a "breach" signifies infraction of truth and perversion of it by separation from good, is evident also from other passages in the Word, as in David:--
Our garners are full, affording from food to food; our flocks are thousands and ten thousands in our streets; our oxen are laden; there is no breach (Ps. 144:13, 14);
treating of the Ancient Church, such as it was in its youth; the "food with which the garners were full" denotes spiritual food, that is, truth and good; "flocks" and "oxen" denote internal and external goods; "there is no breach" denotes that truth is not infracted or broken through by separation from good.
 In Amos:--
I will raise up the tent of David that is fallen, and fence up the breaches thereof; and I will restore its ruins, and I will build it according to the days of eternity (Amos 9:11);
describing the church which is in good, the "tent of David that is fallen" being the good of love and charity from the Lord. "Tent" is this good, (n. 414, 1102, 2145, 2152, 3312, 4128, 4391, 4599), and that "David" is the Lord, (n. 1888). To "fence up the breaches" means to amend the falsities which have entered by the separation of truth from good; "to build it according to the days of eternity" denotes according to the state of the church in ancient times; that state and those times are called in the Word the "days of eternity," the "days of an age," and also "of generation and generation" - as in Isaiah
Builds of thee the wastes of an age, the foundations of generation and generation and thou shall be called, The repairer of the breach, The restorer of paths to dwell in (Isa. 58:12);
describing the church in which charity and life is the essential. Here also "repairing the breach" denotes amending the falsities which have crept in by the separation of good from truth, every falsity being from this source; and "restoring paths to dwell in" denotes truths which are of good, for "paths" or "ways" are truths (n. 627, 2333), and "dwelling" is predicated of good (n. 2268, 2451, 2712, 3613).
Ye saw the breaches of the city of David, that they were many and ye gathered together the water" of the lower pool (Isa. 22:9);
the "breaches of the city of David" denote falsities of doctrine, and the "waters of the lower pool" the traditions by which they made infractions of the truths that are in the Word (Matt. 15:1-6; Mark 7:1-14). In Ezekiel:--
Ye have not gone up into the breaches, neither have ye built up the fence for the house of Israel, that ye might stand in the war in the days of Jehovah (Ezek. 13:5).
I sought from them a man that buildeth the fence, and standeth in the breach before Me for the land, that I should not destroy it; but I found none (Ezekiel 22:30);
to "stand‘ in the breach" denotes to defend and to take heed lest falsities break in. In David:--
Jehovah said that He would destroy the people, unless Moses His chosen had stood before Him in the breach (Ps. 106:23);
where also "to stand in the breach" denotes to take heed lest falsities break in "Moses" is the Word (n. 2135a, 4859).
 In Amos:--
They shall draw out your posterity with fish-hooks. Ye shall go forth through the breaches, everyone straight before her; and ye shall throw down the palace (Amos 4:2, 3);
"to go forth through the breaches" denotes through falsities from reasonings; the "palace" is the Word, consequently the truth of doctrine which is from good. And as by "breaches" is signified the falsity which comes into existence by the separation of good from truth, the same is also signified, in the representative sense, by "strengthening and repairing the breaches of the house of Jehovah" (2 Kings 12:6-8, 12; 22:5). In the second book of Samuel:--
It grieved David because Jehovah had broken a breach upon Uzzah; therefore he called that place Perez-Uzzah (2 Sam. 6:8);
speaking of Uzzah, who died because he touched the ark; by the ark was represented heaven, in the supreme sense the Lord, consequently Divine good; by Uzzah however was represented that which ministers, thus truth, for this ministers to good. The separation above described is signified by the "breach upon Uzzah."
AC 4927. And he called his name Perez. That this signifies the quality, namely, of the apparent separation of truth from good, is evident from the signification of "calling a name," as being the quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421). The quality itself is "Perez;" for in the original language "Perez" means a "breach."
AC 4928. And afterward came out his brother. That this signifies good actually prior, is evident from the representation of Zerah, who here is the "brother," as being good; for he it was who opened the womb, thus who was the firstborn, and upon whose hand was the double-dyed, which, as shown above (n. 4925), is good. That by his brother’s coming out afterward is signified that good is actually prior, is because during man‘s regeneration good does not appear, because it conceals itself in the interior man, and only flows into truth through affection according to the degrees of conjunction of truth with it. But when truth has been conjoined with good, as when man has been regenerated, good manifests itself; for man then acts from good and regards truths as from good, because he is then more studious of life than of doctrine.
AC 4929. That had the double-dyed upon his hand. That this signifies acknowledgment that it is good, is evident from the fact that he was now acknowledged from the double-dyed upon his hand, thus it was acknowledged that it was good which opened the womb, or which was the firstborn. By the midwife’s binding double-dyed upon his hand is signified that she marked who was the firstborn, and hence acknowledgment is here signified.
AC 4930. And he called his name Zerah. That this signifies the quality, is evident from the signification of "calling a name," as being the quality (n. 4927). The quality which is signified by "Zerah," is the quality of what has been hitherto the subject treated of in the internal sense, namely, that good is actually the firstborn and truth only apparently so. The quality itself contains innumerable things within it which cannot be seen in the light of the world, but only in the light of heaven, thus before the angels. If man should see the quality of a single thing as it appears before the angels, he would be amazed, and would confess that he would never have believed it, and that in comparison he had known scarcely anything. "Zerah," in the original language, signifies a "" and is applied to the sun and to the first appearance of its light. He was named Zerah from this because it is similar with good in the man who is being regenerated, for this first rises and gives light, from which light are enlightened the things in the natural man, so that they may be seen, and acknowledged, and finally believed. Unless there were light from good inwardly in man, he would never be able to see truths so as to acknowledge and believe them, but would look upon them either as things to be called true on account of the common people, or else as falsities.