Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

And ye shall dwell with us. That this signifies life, is evident from the signification of "dwelling," as being to live (see n. 1293, 3384, 3613). Thus "to dwell with us" is to live together, and to make one church.

And the land shall be before you, dwell ye. That this signifies the church which would be one, is evident from the signification of "land," as being the church (see n. 566, 662, 1066, 1067, 1413, 1607, 3355, 4447); and from the signification of "dwelling with us," as being to live together (see just above, n. 4451); thus that the church would be one.

And range through it trading, and get you possession therein. That this signifies doctrinal tenets from what is general that would agree together, is evident from the signification of "trading," as being to acquire knowledges for one's self, and also to communicate them (see n. 2967), hence "to range through the land trading" denotes to enter into the knowledges of good and truth signified by Shechem the son of Hamor and his city; and from the signification of "getting possession therein," as being to make one, thus to agree together, for they who possess a land together, make one and agree. That "to trade" denotes to acquire knowledges, and also to communicate them, is because in heaven, where the Word is perceived according to its internal sense, there is no trading, for in heaven there is no gold, silver, or anything else such as are traded with in this world; and therefore when we read in the Word of "trading," this is understood in a spiritual sense, and there is perceived something that corresponds to trading, which-to speak generally-is the acquisition and communication of knowledges, and specifically, is that [which is indicated by the object] named. Thus, if "gold" is named, the good of love and wisdom is understood (n. 113, 1551, 1552); if "silver," the truth which is of intelligence and faith (n. 1551, 2048, 2954); if "sheep," "rams," "kids," or "lambs," in which they traded in ancient times, such things are understood as these animals signify, and so on. [2] As in Ezekiel: Say unto Tyre, O thou that dwellest at the entrances of the sea, the trader of the peoples unto many isles, Tarshish was thy merchant by reason of the multitude of all kinds of riches; in silver, in iron, in tin and lead they furnished thy fairs. Javan, Tubal, and Meshech, these were thy traders in the soul of man, and in vessels of brass they furnished thy commerce. The sons of Dedan were thy traders, many isles were the merchandise of thine hand. Syria was thy merchant in the multitude of thy works. Judah and the land of Israel, these were thy traders in wheat, minnith, and pannag, and in honey and oil and balm they furnished thy commerce. Damascus was thy merchant in the multitude of thy works, by reason of the multitude of all riches, in wine of Heshbon and wool of Zachar. Dan and Javan furnished yarn in thy fairs. Dedan was thy trader in garments of freedom for the chariot. The Arabian and all the princes of Kedar, these were the merchants of thy hand, in lambs and rams and he-goats, in these were they thy merchants. The traders of Shebah and Raamah, these were thy traders in the chief of all spice and by every precious stone and gold they furnished thy tradings. Haran and Canneh and Eden, the traders of Sheba, Asshur, Chilmad was thy trader. These were thy traders with perfections, with balls of blue, and broidered work; and with treasures of precious garments bound with cords and in cedar they were in thy merchandise; whence thou hast been filled and become honored exceedingly in the heart of the seas (Ezek. 27:3, 12-13, 15-19, 21-25). [3] From this and many other passages in the Word it appears that "tradings," "commerce," "merchandise," and "wares," are nothing else than things which relate to the knowledges of good and truth. For what has the prophetic Word to do with the tradings of Tyre unless things spiritual and celestial are signified by them? And because this is so, it must be very evident not only that by the wares are other things signified, but also that by the nation there named are signified those possessed of these other things; and that except from the internal sense it cannot be known what all these signify, as for instance what is signified by "Tarshish," "Javan," "Tubal," "Meshech," the "sons of Dedan," "Syria," "Judah," "Israel," "Dan," "Javan," "Dedan," the "Arabian," "Sheba," "Raamah," "Haran," "Canneh," "Eden," "Assyria," "Chilmad;" and also what is signified by their wares, such as "silver," "iron," "tin," "lead," "vessels of brass," "wheat," "minnith," "pannag," "honey," "oil," "balm," "wine of Heshbon," "wool of Zachar," "yarn," "garments of freedom for the chariot," "lambs," "rams," "he-goats," "spice," "precious stone," "gold," "balls of blue," "broidered work," "cords bound," and "cedar." These and the like things signify the goods and truths of the church and the Lord's kingdom, and also the knowledges of these goods and truths. It is for this reason that Tyre is here treated of, because by "Tyre" are signified knowledges (n. 1201). And because such wares, that is, goods and truths, are in the Lord's church and kingdom, the land of Canaan (which signifies the Lord's church and kingdom) bore from the most ancient time a name that is derived from "wares" or "merchandise," for such is the meaning of the name "Canaan" in the original language. From all that has been said it is now evident what is signified by "ranging through the land trading."

And Shechem said unto her father and unto her brothers. That this signifies a consultation of the truth from the ancient Divine stock with the good and truth of this religiosity, is evident from the signification of "saying," as here being to consult; from the representation of Shechem, as being truth from the ancient Divine stock (see above, n. 4447); from the signification of "father," who here is Jacob, as being the good of truth (n. 4273, 4337); and from the signification of "brothers," who here are the sons of Jacob, as being truths, of which above. That "Shechem" is truth from the ancient Divine stock is evident from what was adduced above (see n. 4447); for Hamor the Hivite, together with his nation and family, were remains in the land of Canaan of the Most Ancient Church, which was celestial. More than all the churches in the whole world was this church from the Divine, for it was in the good of love to the Lord. Their voluntary and their intellectual made a one, thus one mind, for which reason they had from good a perception of truth, for the Lord flowed in by an internal way into the good of their will, and through this into the good of their understanding, or into their truth; and this is the reason why this church was preeminently called "Man" (n. 477-479), and also a "likeness of God" (n. 51, 473, 1013). Hence it is evident why Hamor and Shechem are said to be from the ancient Divine stock (see also n. 4399). That the Most Ancient Church which was called "Man," or by the Hebrew word "Adam," was in the land of Canaan (as stated above, n. 4447), is very evident from their descendants called "Nephilim" (Gen. 6:4), who were said in Num. 13:33 to have been in the land of Canaan (see n. 581). But at that time all that land was called the "land of Canaan" which extended from the river of Egypt to the Euphrates (Gen. 15:18).

Let me find grace in your eyes, and what ye say unto me I will give. That this signifies if they had a like mind on their side to what he had on his, is evident from the signification of "finding grace in one's eyes," as being a phrase that implies inclination (see n. 3980), here an inclination to this-that he would give whatever they said unto him. That by these words is signified that on his side there would be a mind to it if there were a like mind on theirs, is evident from the series in the internal sense, for in this sense "to give what they say" denotes to make a one with them in respect to truth and good.

Multiply upon me exceedingly dowry and gifts and I will give as ye say unto me. That this signifies that he will accept the things that are with them, and will make them his own, that is, he would accept the external things of the church which belong to them and make them his own together with the internal things which belong to him, and thus they would constitute one church together, is evident from the signification of "giving as ye say," as being to make a one with them in respect to truth and good (see just above, n. 4455). The very dowry and gift that he said they should multiply upon him, signify agreement into one; for the dowry given to the virgin who was to be betrothed was a token of mutual consent. He tells them to multiply dowry and gift upon him exceedingly (thus beyond the statute, which was fifty pieces of silver) for the reason that he lay with her before he had accepted their religiosity, and therefore it was for Jacob to consent or refuse, according to the law known to the ancients and stated in Exodus 22:16; and especially because there was a desire for the conjunction of interior truth which is "Shechem," with the affection of exterior truth which is "Dinah." The reason why the dowry was a token of consent, and thus a confirmation of initiation, is that to pay or give silver was a sign that the thing was one's own, and thus that the virgin was his; and to accept it was the reciprocity, thus denoting that the bride was the bridegroom's, and the bridegroom the bride's.

And give me the damsel for a woman. That this signifies provided there is conjunction, is evident from the signification of "giving for a woman," as being conjunction (see n. 4434), here only provided there is conjunction, because as yet no bargain had been made.

Verses 13-17. And the sons of Jacob answered Shechem and Hamor his father in fraud, and spoke, because he had defiled Dinah their sister; and they said unto them, We cannot do this word, to give our sister to a man that hath a foreskin, because this would be a reproach unto us. Nevertheless in this we will consent to you, if ye be as we, to circumcise for you every male. We will both give our daughters to you, and will take your daughters to us; and we will dwell with you, and we will be for one people. And if ye will not listen unto us to circumcise, we will even take our daughter and go. "And the sons of Jacob answered Shechem and Hamor his father in fraud," signifies an evil opinion and intention concerning the truth and good of the Church among the Ancients; "and spoke, because he had defiled Dinah their sister," signifies that the initiation to conjunction, which could not be different, should be made by accession; "and they said unto them, We cannot do this word," signifies that they disapproved; "to give our sister to a man that hath a foreskin," signifies unless they made the truth and good of the church to consist in representatives, and would recede from the things which these signify; "because this would be a reproach unto us," signifies that this would be contrary to them; "nevertheless in this will we consent to you, if ye be as we," signifies accession to their religiosity; "to circumcise for you every male," signifies an external representative only, and that so they would be pure to them; "we will both give our daughters to you, and will take your daughters to us," signifies conjunction in this manner; "and we will dwell with you," signifies in respect to life; "and we will be for one people," signifies in respect to doctrine; "and if ye will not listen unto us to circumcise," signifies unless they would recede from their truths and accede to external representatives; "We will even take our daughter and go," signifies that there would be no conjunction.

And the sons of Jacob answered Shechem and Hamor his father in fraud. That this signifies an evil opinion and intention concerning the truth and good of the Church among the Ancients, is evident from the representation of Shechem, as being the truth among the ancients, or what is the same, truth from the ancient Divine stock (see n. 4399, 4454); from the representation of Hamor, as being the good from which came this truth (n. 4399, 4431, 4447, 4454); and from the signification of "fraud,"' as being an evil opinion and intention, for in a general sense "fraud" implies evil against another, and against what he speaks and what he does, because he who is in fraud thinks and intends that which is contrary to another, as is also evident from the effect described in this chapter. Hence it is evident that by the "sons of Jacob answered Shechem and Hamor his father in fraud," is signified an evil opinion and intention concerning the truth and good of the Church among the Ancients. [2] The sons or descendants of Jacob could have no other than an evil opinion and intention concerning the truth and good of the internal man, because they were in externals without internals (see n. 4281, 4293, 4307, 4429, 4433); and they also made internal things of no account, and therefore utterly despised them. Such also is that nation at this day, and such are all who are in external things alone. They who are in external things alone do not even know what it is to be in internal things, for they do not know what that which is internal is. If anyone in their presence mentions what is internal they either affirm it to be so because they know it from doctrine (yet making this affirmation in fraud), or else they deny it with both heart and lips, for they go no further than the sensuous things of the external man. Consequently they do not believe in any life after death, nor that any resurrection is possible unless they are to rise with their bodies, and therefore they are permitted to have such an opinion of the resurrection, because otherwise they would have none at all, for they vest all life in the body, not knowing that the life of the body is from the life of the spirit which lives after death. They who are in externals alone can have no other belief; for with them external things extinguish all thought about internal things, and consequently all faith in them. [3] At the present day this kind of ignorance reigns supreme, and therefore it is necessary to state what it is to be in external things apart from internal things. All those who are devoid of conscience are in external things alone, for the internal man manifests itself by conscience; and all those have no conscience who think and do what is true and good not for the sake of what is true and good, but for the sake of self by reason of their own honor and gain, and also merely on account of the fear of the law and of fear for their life, for if their reputation, honor, gain, or life were not endangered, they would rush without conscience into all kinds of wickedness. In the other life this is very evident from those who have been of this character in the life of the body, for there, where the interiors are open, they are in the perpetual endeavor to destroy others, and therefore they are in hell, where they are kept bound in a spiritual manner. [4] That it may be further known what it is to be in external things, and what to be in internal things, and that they who are in external things alone cannot conceive what internal things are, and therefore cannot be affected by them (for no one is affected by things of which he has no conception), let us take as an example that in heaven to be least is to be greatest, and that to be humble is to be exalted; and also that to be poor and needy is to be rich and in abundance. They who are in external things alone cannot apprehend these things, for they think that the least cannot possibly be the greatest, nor the humble be exalted, the poor rich, or the needy in abundance, although in heaven this is precisely how the matter stands. And because they cannot apprehend these things they cannot be affected by them, and when from the bodily and worldly things in which they are, they reflect upon them, they feel an aversion for them. That such things exist in heaven they know not at all, and so long as they are in external things alone they do not desire to know them, nay, they cannot know them. Nevertheless in heaven the man who knows, acknowledges, and believes from the heart-that is, from affection-that he has no power from himself, but that all the power he has is from the Lord, is said to be the least, and yet is the greatest, because he has power from the Lord. The case is the same with the man who is humble, in that he is exalted; for he who is humble, acknowledging and believing from affection that he has no power of himself, no intelligence and wisdom of himself, and no good and truth of himself, is preeminently endowed by the Lord with power, with the intelligence of truth, and with the wisdom of good. It is the same with the poor and needy in respect to their being rich and in abundance; for he is said to be poor and needy who believes from his heart and from affection that he possesses nothing of himself, that he knows nothing and is wise in nothing of himself, and has no power of himself. In heaven such a man is rich and has abundance, for the Lord gives him all wealth, insomuch that he is wiser than all others and richer than all others, and dwells in the most magnificent palaces (n. 1116, 1626, 1627), and in the stores of all the riches of heaven. [5] Take also as an example that one who is in external things alone cannot possibly comprehend that heavenly joy is to love his neighbor more than himself and the Lord above all things, and that happiness is according to the quantity and quality of this love; for the man who is in external things alone loves himself more than his neighbor; and if he loves others it is because they favor him, so that he loves them for the sake of himself, thus himself in them, and them in himself. A man of this character cannot know what it is to love others more than himself, and indeed he neither will nor can know it, and therefore when he is told that heaven consists in such love (n. 548) he feels an aversion for it. Hence it is that they who during their bodily life have been of this character cannot approach any heavenly society, for when they do so, in their aversion they cast themselves headlong into hell. [6] As there are few at this day who know what it is to be in external things, and what to be in internal things, and as most people believe that they who are in internal things cannot be in external things, and the converse, I may for the sake of illustration adduce one more example. Take the nourishment of the body and the nourishment of the soul: one who is in merely external pleasures, makes much of himself, indulges his stomach, loves to live sumptuously, and makes the height of pleasure to consist in eatables and drinkables. One who is in internal things also finds pleasure in these things, but his ruling affection is to nourish his body with food pleasurably for the sake of its health, to the end that he may have a sound mind in a sound body, thus chiefly for the sake of the health of the mind, to which the health of the body serves as a means. One who is a spiritual man does not rest here, but regards the health of the mind or soul as a means for the acquisition of intelligence and wisdom - not for the sake of reputation, honors, and gain, but for the sake of the life after death. One who is spiritual in a more interior degree regards intelligence and wisdom as a mediate end having for its object that he may serve as a useful member in the Lord's kingdom; and one who is a celestial man, that he may serve the Lord. To such a one bodily food is a means for the enjoyment of spiritual food, and spiritual food is a means for the enjoyment of celestial food; and as they ought to serve in this manner, these foods also correspond, and are therefore called foods. Hence it is evident what it is to be in external things alone, and what it is to be in internal things. The Jewish and Israelitish nation, treated of in the internal historical sense of this chapter, is (with the exception of those who die in infancy) for the most part of the character that has been indicated, for being in avarice they, more than all others, are in external things. They who love gains and profits merely for the sake of the gold and silver, in the possession of which consists the sole delight of their life, are in outermost or lowest things, for the objects of their love are merely earthly; whereas they who love gold and silver for the sake of some use, lift themselves above earthly things according to the use. The very use that a man loves determines his life and distinguishes it from others; an evil use makes the man infernal, and a good use makes him heavenly-not indeed the use itself, but the love of the use, for everyone's life is in his love.

And spoke, because he had defiled Dinah their sister. That this signifies that the initiation to conjunction, which could not be different, should be made by accession, may be seen from the explication of the words "he took her and lay with her and forced her," by which is signified that in no other way could this truth be conjoined with the affection of the truth signified by the sons of Jacob her brothers (n. 4433). That he had "defiled" her here involves the like signification.

And they said unto them, We cannot do this word. That this signifies that they disapproved, is evident without explication.

To give our sister to a man that hath a foreskin. That this signifies unless they made the truth and good of the church to consist in representatives, and would recede from the things which these signify, is evident from the signification of the "foreskin," as being an external representative-a sign that they were of the church; and therefore it was usual to speak of circumcision and the foreskin when a distinction was to be made between those who were of the church and those who were not. For "circumcision" signifies recession from filthy loves, namely, from the love of self and of the world, and accession to heavenly loves, which are love to the Lord and love toward the neighbor, thus accession to the church. Hence it is that by these words is signified accession to their religiosity, and consequently that like them they should make the truth and good of the church consist in representatives by receding from the internal things which are signified, for otherwise they would not be like them, according to the words that follow: "In this will we consent to you, if ye be as we." (That circumcision is a sign of purification from filthy loves, see n. 2039, 2632; and that they who are in these loves were called "uncircumcised," n. 2049, 3412, 3413.) [2] Scarcely anyone at this day knows what is the specific signification of circumcision, and therefore this must be told. The genitals in both sexes signify the things which belong to the conjunction of good and truth; nor do they merely signify these things, but also actually correspond to them. It has been shown at the end of the chapters that all man's organs and members have a correspondence with spiritual things in heaven, and consequently so have the organs and members allotted to generation. These correspond to the marriage of good and truth; and from this marriage descends conjugial love (see n. 2618, 2727-2729, 2803, 3132, 4434). As the foreskin covers the genital, in the Most Ancient Church it corresponded to the obscuration of good and truth, but in the Ancient Church to their defilement. For with the man of the Most Ancient Church, who was an internal man, good and truth could be obscured but not defiled; whereas with the man of the Ancient Church, being a comparatively external man, good and truth could be defiled, because it is external things - that is, external loves - which defile. For this reason they who were of the Most Ancient Church knew nothing of circumcision, but only they who were of the Ancient Church. [3] From this church circumcision spread to many nations; and it was not enjoined upon Abraham and his descendants as anything new, but merely as a discontinued rite that was to be restored; and it became to his posterity a sign that they were of the church. But that nation neither knew nor desired to know what this rite signified, for they made their religiosity consist in mere representatives, which are external matters, and therefore they included all the uncircumcised in one general condemnation, although circumcision was only a sign representative of purification from the love of self and of the world. Those who are purified from this love are the spiritually circumcised, and are said to be "circumcised in heart," as in Moses: Jehovah thy God will circumcise thy heart, and the heart of thy seed, to love Jehovah thy God in all thy heart, and in all thy soul (Deut. 30:6). In the same: Ye shall circumcise the foreskin of your heart, and shall no longer harden your neck (Deut. 10:16). And in Jeremiah: Break up your fallow ground, and take away the foreskin of your heart (Jer. 4:3-4). [4] But they who are in the loves of self and of the world are called "the uncircumcised," in spite of the fact that they had been circumcised; as in Jeremiah: Behold the days come in which I will visit upon everyone that is circumcised in the foreskin, upon Egypt, and upon Judah, and upon Edom, and upon the sons of Ammon, and upon Moab, and upon all that are cut off at the corner, that dwell in the wilderness; for all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart (Jer. 9:25-26); this passage shows that many other nations were circumcised, for it is said, "I will visit upon everyone that is circumcised in the foreskin," so that as already stated this was not a new rite, or restricted to the descendants of Jacob as a mark of distinction. The Philistines were not circumcised, and therefore it is they who are usually meant by "the uncircumcised" (1 Sam. 14:6; 17:26, 36; 31:4; 2 Sam. 1:20, and in other places).

Because this would be a reproach unto us. That this signifies that this would be contrary to them, is evident from the signification of a "reproach," as being that which is contrary to their religiosity, and therefore contrary to them.

Nevertheless in this will we consent to you, if ye be as we. That this signifies accession to their religiosity, is evident from the signification of "consenting," as being accession; and from the signification of "to be as they," as being that they should be in external things only and not in internal things, for then they would be like them (see just above, n. 4459, where it is shown what it is to be in external things alone, and what it is to be in internal things). It is necessary to state here why man ought to be in internal things. Everyone who reflects is able to know that it is by means of internal things that man has communication with heaven, for the whole heaven is in internal things, and unless a man is in heaven in respect to his thoughts and affections, that is, in respect to the things of his understanding and of his will, he cannot go to heaven after death, because he has no communication with it. This communication is acquired by a man during his bodily life by means of truths that belong to his understanding and goods that belong to his will, and unless he acquires it then he cannot do so afterwards, because after death his mind cannot be opened toward interior things unless it has been opened during the life of the body. [2] A man is not aware that he is encompassed with a certain spiritual sphere that is in accordance with the life of his affections, and that to the angels this sphere is more perceptible than is the sphere of an odor to the finest sense on earth. If a man's life has been passed in mere external things, that is to say in the pleasures that come from hatred against his neighbor, from the consequent revenge and cruelty, from adulteries, from the exaltation of self and the attendant contempt for others, from clandestine robberies, from avarice, from deceit, from luxury, and from other like evils, then the spiritual sphere which encompasses him is as foul as is in this world the sphere of the odor from carcasses, dung, stinking garbage, and the like. The man who has lived such a life carries with him after death this foul sphere, and as he is wholly in it he must needs be in hell, the place of spheres of this character. (Concerning the spheres in the other life, and whence they are, see n. 1048, 1053, 1316, 1504-1519, 1695, 2401, 2489.) [3] But those who are in internal things, that is to say those who have felt delight in benevolence and charity toward the neighbor, and above all those who have felt blessedness in love to the Lord, are encompassed with a grateful and pleasant sphere which is the heavenly sphere itself, and therefore they are in heaven. All the spheres which are perceived in the other life originate from the loves and the derivative affections in which the men have been, consequently from their life, for the loves and derivative affections make the life itself; and as the spheres in question originate from the loves and their derivative affections, they originate from the intentions and ends for the sake of which the man so wills and acts, for everyone has for his end that which he loves, and therefore a man's ends determine his life and constitute its quality, and this is the main source of his sphere. This sphere is most exquisitely perceived in heaven, because the universal heaven is in the sphere of ends. We can now see of what quality is the man who is in internal things, and also of what quality is he who is in external things, and also the reason why it is necessary to be in internal things and not in external things only. [4] But these are matters of perfect indifference to the man who is in external things only, no matter how clever he may be as regards the things of civil life, or what may be the reputation for learning he has acquired on account of what he knows, for he is the kind of man who believes in nothing that he cannot see with his eyes and feel with his touch, consequently not in heaven or hell; and if he were told that he will enter the other life immediately after death, and will then see, hear, speak, and enjoy the sense of touch more perfectly than in the body, he would reject the statement as a paradox or fancy, although such is actually the case; and it would be the same if he were told that the soul or spirit which lives after death is the man himself, and not so the body which he carries about in the world. [5] It follows from this that they who are in external things alone care nothing for what is said of internal things, although it is these which make men blessed and happy in the kingdom into which they are about to come, and in which they will live to eternity. Most Christians are in such unbelief, as I am permitted to know from those who have come from the Christian world into the other life, and with whom I have spoken; for in the other life they cannot conceal what they have thought, because the thoughts there show themselves openly; nor can they conceal what they have had as their ends, that is, what they have loved, because this manifests itself by their sphere.

To circumcise for you every male. That this signifies an external representative only, and that so they would be pure to them, is evident from the signification of "circumcising every male," as being an external representative, a sign that they were of the church, here that they were of their religiosity (see n. 4462). That so they would be pure in their eyes, follows, because the posterity of Jacob made purity and holiness to consist in external things and not in internal things.

We will both give our daughters to you, and will take your daughters to us. That this signifies conjunction in this manner, is evident from what has been said above concerning marriage (n. 4434), namely, that marriage in the spiritual sense is the conjunction of good and truth; for "to give our daughters to you, and to take your daughters to us," is to intermarry.

And we will dwell with you. That this signifies conjunction in respect to life, is evident from the signification of "dwelling with you," as being to live together (see n. 1293, 3384, 3613, 4451).

And we will be for one people. That this signifies conjunction in respect to doctrine also, is evident from the signification of "people," as being the truth of the church, consequently doctrine (see n. 1259, 1260, 3295, 3581). Thus "to be for one people," denotes conjunction by doctrine. There are two things which conjoin together the men of the church, namely, life and doctrine. When the life conjoins them, the doctrine does not separate them; but if the doctrine alone conjoins them, as is the case at this day within the church, they then separate from one another and make as many churches as there are doctrines; although the doctrine is for the sake of the life, and the life is from the doctrine. That the men of the church separate from one another if the doctrine alone conjoins them, is evident from the fact that a man who is of one doctrine will condemn him who is of another doctrine, sometimes to hell. But that the doctrine does not separate the men of the church if the life conjoins them, is evident from the fact that a man who is in goodness of life does not condemn another who is of a different opinion, but leaves the matter to his faith and conscience, and this even as regards those who are outside the church; for he says in his heart that ignorance cannot condemn any who live in innocence and mutual love, as do little children, who also are in ignorance when they die.

And if ye will not listen to us to circumcise. That this signifies unless they would recede from their truths, and accede to external representatives, is evident from what has been above unfolded (n. 4462). What is said in these verses by the sons of Jacob enfolds within it a contrary sense to that which was in the mind of Hamor and Shechem, and consequently also that which is contrary in the internal sense, as is evident from the explications. The reason is that as is stated in verse 13, they spoke in fraud, and one who so speaks thinks differently from him with whom he is speaking.

We will even take our daughter and go. That this signifies that there would be no conjunction, is evident from the signification of marriage, as being the conjunction of good and truth (see above, n. 4466). Hence "to take the daughter and go," is not to give her in marriage, thus that there would be no conjunction. The sons of Jacob here speak as Jacob their father; for they do not say, "we will take our sister," but "our daughter," the reason of which appears from the internal sense, namely, that it was the father's part to refuse or comply, according to the law, Exod. 22:15, 16. But as the posterity of Jacob and their religiosity are here treated of, it is the sons who represent this, and who therefore here answer in their father's stead. Jacob himself could not answer, because he here represents the Ancient Church (see n. 4439).

Verses 18-24. And their words were good in the eyes of Hamor, and in the eyes of Shechem Hamor's son. And the lad delayed not to do the word, because he was well pleased in Jacob's daughter; and he was honored above all the house of his father. And Hamor and Shechem his son came unto the gate of their city, and spoke unto the men of their city, saying, These men are peaceable with us, and let them dwell in the land, and range through it trading, and behold the land is broad in spaces before them; let us take their daughters to us for women, and let us give our daughters to them. Nevertheless in this will the men consent to us to dwell with us, to be for one people, in every male being circumcised to us, even as they are circumcised. Their acquisition, and their purchase, and all their beast, will they not be ours? Only let us consent to them, and they will dwell with us. And they listened to Hamor and to Shechem his son, all that went out of the gate of his city; and they circumcised every male, all that went out of the gate of his city. "And their words were good in the eyes of Hamor," signifies condescension in respect to the life; "and in the eyes of Shechem Hamor's son," signifies in respect to the doctrine; "and the lad delayed not to do the word," signifies a longing to accept; "because he was well pleased in Jacob's daughter," signifies in relation to the religiosity of that church; "and he was honored above all the house of his father," signifies what is primary of the truths of the Church among the Ancients; "and Hamor and Shechem his son came unto the gate of their city," signifies the goods and truths that were in the doctrine of those who belonged to the Church among the Ancients; "and spoke unto the men of their city, saying," signifies persuasion; "these men are peaceable with us," signifies agreement; "and let them dwell in the land," signifies in respect to life; "and range through it trading," signifies in respect to doctrine; "and behold the land is broad in spaces before them," signifies the extension; "let us take their daughters to us for women, and let us give our daughters to them," signifies conjunction; "nevertheless in this will the men consent to us to dwell with us," signifies that they would agree in respect to life; "to be for one people," signifies in respect to doctrine; "in every male being circumcised to us even as they are circumcised," signifies provided they would be initiated thereby into their representatives and significatives in respect to external things alone; "their acquisition, and their purchase," signifies their truths; "and all their beast," signifies their goods; "will they not be ours?" signifies that these were alike and of one form; "only let us consent to them, and they will dwell with us," signifies if we condescend; "and they listened to Hamor and to Shechem his son," signifies consent; "all that went out of the gate of his city," signifies that they would recede from the doctrine of the Church among the Ancients; "and they circumcised every male, all that went out of the gate of his city," signifies accession to external things.

And their words were good in the eyes of Hamor. That this signifies condescension in respect to the life, is evident from the signification of "the words were good," as being condescension; and from the representation of Hamor, as being the good of the Church among the Ancients (see n. 4447), here the life, for life is of good, as doctrine is of truth, which is "Shechem," as immediately follows. The reason why life and not good is here represented by Hamor, is that he was condescending to the external things of the sons of Jacob.

And in the eyes of Shechem Hamor's son. That this signifies in respect to the doctrine, is evident from the representation of Shechem, as being the truth of the church that was among the ancients, which is from the good which is "Hamor" (n. 4454). But here "Shechem" is doctrine, for the reason mentioned just above (n. 4472).

And the lad delayed not to do the word. That this signifies a longing to accept, is evident from the signification of "not delaying to do that which is said," as being a longing to condescend to it, thus to accept it.

Because he was well pleased in Jacob's daughter. That this signifies in relation to the religiosity of that church, is evident from the representation of Dinah, who here is "Jacob's daughter," as being the affection of the truth of the Ancient Church, for this church is represented by Jacob (n. 4439). There was a longing to be conjoined with the affection of the truth of this church (or what is the same, with this church), but as among the descendants of Jacob this church (here represented by his sons who spoke instead of their father, n. 4470) had become merely external, and Hamor and Shechem consented to accept these externals, therefore by the "daughter of Jacob" is now signified the religiosity of this church.

And he was honored above all the house of his father. That this signifies what is primary of the truths of the Church among the is evident from the signification of "honored above all," as being what is primary. He that is "honored above all" is nearly the same as a "prince," which term denotes what is primary (see n. 1482, 2089). But he is said to be "honored above all the house of his father," and not a "prince," because Hamor and Shechem were of the remains of the Most Ancient Church (n. 4447, 4454); and in that church he was said to be "honored," who in the Ancient Church was called a "prince." That what is primary of the truths of the Church among the Ancients is signified, is because this is said of Shechem, by whom is represented the truth of the Church among the Ancients, as may be seen above (n. 4454).

And Hamor and Shechem his son came unto the gate of their city. That this signifies the goods and truths that were in the doctrine of those who belonged to the Church among the Ancients, is evident from the representation of Hamor, as being the good of the Church among the Ancients (n. 4447); from the representation of Shechem, as being the truth thence derived (n. 4454); and from the signification of the "gate of a city," as being the doctrine of truth (n. 2943).

And spoke unto the men of their city, saying. That this signifies persuasion, is evident from the signification of "to speak," as being to will and also to flow in (see n. 2951, 3037), here to persuade, because he who wills is in persuasion, and he who flows in therefrom, communicates persuasion. The "men of the city" are they who are in truths of doctrine, here who are in similar truths to those represented by Shechem. For in ancient times a city was nothing else than one family of a nation, and the dwelling together of those who were of one family was called a "city." And as in the internal sense it is not the family that is understood, but the quality of the family in respect to life and doctrine, by "city" is signified the truth of doctrine, and by its "inhabitants" the good of doctrine (see n. 402, 2268, 2449, 2451, 2712, 2943, 3216). But when the inhabitants of a city are called the "men" of the city, it is not the good of doctrine but its truths which are then signified, for in the Word "men" [viri] denote truths (n. 3134).

These men are peaceable with us. That this signifies agreement, here as to doctrinal things, is evident from the signification of "men," as being truths (see n. 3134) and therefore also doctrinal things, for the truths of the church when collected into one and acknowledged, are called doctrinal things; and from the signification of "peaceable," as being that they agree, for in the spiritual sense those are called "peaceable" who are in agreement as to the doctrinal things and dogmas of the church.

And let them dwell in the land. That this signifies in respect to life, is evident from the signification of "to dwell," as being life (see above n. 4467). By the "land" here as elsewhere is signified the church (n. 662, 1066, 1067, 1262, 1733, 1850, 2117, 2118, 2928, 3355, 4447), thus "to dwell in the land" signifies similarity of life according to the things of the church. Whatever is written in the Word is in itself and in its essence spiritual; it is known that the Word is spiritual, but its spiritual does not appear in the letter, for in the letter it is worldly, especially in the historical parts; but when the Word is being read by man, what is worldly in it becomes spiritual in the spiritual world, that is, with the angels, for they cannot think otherwise than spiritually on every subject; and such is the case with the expression "to dwell in the land." To think spiritually is to think of the things of the Lord's kingdom, thus of the things of the church.

And range through it trading. That this signifies in respect to doctrine, is evident from the signification of "to range through the land trading," as being to enter into the knowledges of good and truth (n. 4453), thus into doctrine, for this contains and teaches these knowledges.

And behold the land is broad in spaces before them. That this signifies the extension, namely, of the truth of doctrine, is evident from the signification of "land" as being the church (see just above, n. 4480); and from the signification of "broad in spaces," as being extension in respect to truths, thus in respect to the things of doctrine. In the Word, description according to measures does not signify measures in the internal sense, but qualities of state; for measures imply spaces, and in the other life there are no spaces or times, but states corresponding thereto (see n. 2625, 2837, 3356, 3387, 3404, 4321), and therefore the lengths, breadths, and heights of measured space signify such things as belong to state. That "length" signifies holiness, "height" good, and "breadth" truth, may be seen above (n. 650, 1613, 3433, 3434), and therefore by a "land broad in spaces" is signified the extension of the truth of doctrine in the church. [2] This signification of the expression "a land broad in spaces" must excite wonder in one who is not aware that there is something spiritual in the Word other than what appears in the literal sense, but that nevertheless such is the case may be seen from the passages in the Word where "breadth" is mentioned; as in Isaiah: Assyria shall go through Judah; he shall inundate and pass through; he shall reach even to the neck, and the extensions of his wings shall be the fullness of the breadth of the land (Isa. 8:8). In David: O Jehovah Thou hast not shut me up into the hand of the enemy, Thou hast made my feet to stand in breadth (Ps. 31:8). In the same: Out of straitness I called upon Jah; He answered me in breadth (Ps. 118:5). In Habakkuk: I raise up the Chaldeans, a bitter and swift nation that walks in the breadths of the land (Hab. 1:6); where by "breadths" nothing else is signified than the truth of the church. [3] The reason why "breadth" has this signification is that in the spiritual world, or in heaven, the Lord is the center of all things, for He is the sun there. They who are in a state of good are interior in proportion to the quality and quantity of the good in which they are, and therefore "height" is predicated of good. They who are in a like degree of good are also in a like degree of truth, and therefore are as it were at a like distance, or, so to speak, in the same circumference, and hence "breadth" is predicated of truths; and therefore when a man is reading the Word this is what the angels who are with him understand by "breadth." In those historicals of the Word where the ark, the altar, the temple, and the spaces outside the cities are treated of, by the dimensions of these in respect to lengths, breadths, and heights, are perceived the states of good and truth. The case is similar where the new earth, the new Jerusalem, and the new temple are treated of in Ezekiel (40 to 47), by which are signified heaven and a new church, as may be seen from every particular. So also in John, where it is said of the new Jerusalem that it will be foursquare, and its length as great as its breadth (Rev. 21:16). [4] Things which in the spiritual world are interior are described in the Word by things that are higher, and things which are exterior by things that are lower (n. 2148); for while a man is in this world he cannot apprehend interior and exterior things in any other way, because he is in space and time, and the things of space and time have entered the ideas of his thought, and have tinctured most of these; from which it is evident that terms relating to measure, which are limitations of space, such as heights, lengths, and breadths, are in the spiritual sense those which determine the states of the affections of good and the affections of truth.

Let us take their daughters to us for women, and let us give our daughters to them. That this signifies conjunction, is evident from the explication given above (n. 4466), where similar words occur.

Nevertheless in this will the men consent to us to dwell with us. That this signifies that they would agree in respect to the life, is evident from the signification of "consenting," as being to agree; and from the signification of "dwelling," as being life (see above, n. 4451, 4452).

To be for one people. That this signifies in respect to the doctrine, is evident from the signification of "people," as being doctrine (see also above, n. 4468).

In every male being circumcised to us even as they are circumcised. That this signifies provided they would be initiated thereby into their representatives and significatives in respect to externals alone, is evident from the signification of "to be circumcised," as being an external representative, a sign that they were of the church, here of the religiosity in which were the descendants of Jacob (see n. 4462). And because these men accepted their religiosity, which consisted in externals alone (n. 4281, 4293, 4307), it is therefore said, "even as they are circumcised." Hence it is evident that the words above quoted signify initiation by the means in question into the Jewish representatives and significatives in respect to externals alone. What these words further enfold within them will appear from what follows.

Their acquisition, and their purchase. That this signifies their truths, is evident from the signification of "acquisition" and of "purchase," as being truths, but these terms are distinguished from each other in this way: "acquisition," when it means small cattle, denotes the good of truth, for this is the signification of "small cattle," and the good of truth is truth in will and act (n. 4337, 4353, 4390); whereas "purchase," elsewhere called "purchase of silver," denotes truth. The former, or good of truth, is called celestial truth; but the latter is called spiritual truth (n. 2048). The former, or celestial truth, is the truth which has become of the life; but the latter, or spiritual truth, is the truth which is of doctrine.

And all their beast. That this signifies their goods, is evident from the signification of "beast," as being goods (n. 45, 46, 142, 143, 246, 714, 715, 1823, 2179, 2180, 2781, 3218, 3519).

Will they not be ours? That this signifies that these were alike and of one form, is evident from the series, which is to the effect that the goods and truths of the Most Ancient Church still in part remaining among Hamor and Shechem and their families, would agree with the goods and truths of the Ancient Church among the descendants of Jacob; for the rituals instituted among the descendants of Jacob were merely external things that represented and signified the internal things of the Most Ancient Church. Hence by "will they not be ours," or belong to them, is signified that they were alike and of one form. [2] To illustrate this by an example. The altar on which they sacrificed was the chief representative of the Lord (n. 921, 2777, 2811); and therefore it was a fundamental of worship in the Ancient Church called "Hebrew;" consequently all things in general and in particular of which the altar was constructed were representative-its dimensions, height, breadth, and length, its stones, its network of brass, its horns, also the fire that was to be kept perpetually burning on it, besides the sacrifices and burnt-offerings. What these represented were the truths and goods which are of the Lord and from the Lord, and these were the internal things of worship, which being represented in that external, were alike and of one form with the truths and goods of the Most Ancient Church. The dimensions, namely, the height, breadth, and length, signified in general good, truth, and the holy thence derived (see n. 650, 1613, 3433, 3434, 4482); the stones specifically signified lower truths (n. 1298, 3720); the brass of which the network around the altar was made signified natural good (n. 425, 1551); the horns signified the power of truth from good (n. 2832); the fire upon the altar signified love (n. 934); the sacrifices and burnt-offerings signified celestial and spiritual things according to their various species (n. 922, 1823, 2180, 2805, 2807, 2830, 3519). Hence it is evident that internal things were contained within these external ones, and that in respect to the internal things the two churches were alike; and the case is the same in regard to all the other rituals. [3] But the men of the Most Ancient Church cared not for these external things, because they were internal men, and the Lord flowed in with them by an internal way, and taught them what is good. The varieties and differences of good were to them truths, and hence they knew what each and all things in the world represented in the Lord's kingdom; for the whole world, or universal nature, is a theater representative of the Lord's kingdom (n. 2758, 3483). But the men of the Ancient Church were not internal but external men; and therefore the Lord could not flow in with them by an internal, but by an external way, to teach them what is good, and this first by such things as were representative and significative (whence arose the representative church), and afterwards by the doctrinal things of good and truth which were represented and signified (whence arose the Christian Church). In respect to its internal form the Christian Church is essentially the same as the representative church; but the representatives and significatives of this church were abrogated after the Lord came into the world, because all and each of them represented Him and consequently the things of His kingdom, for these are from Him, and are so to speak Himself. [4] But the difference between the Most Ancient Church and the Christian Church is like that between the light of the sun by day, and the light of the moon and stars by night; for to see goods by the internal or prior way is like seeing in the day by the light of the sun; but to see by the external or posterior way is like seeing in the night by the light of the moon or the stars. Nearly the same was the difference between the Most Ancient Church and the Ancient Church, except that the men of the Christian Church were able to be in fuller light if they would have acknowledged internal things, or would have believed and done the truths and goods which the Lord taught. The good itself is the same in both, but the difference consists in seeing it in clearness or in obscurity. They who see it in clearness, see innumerable arcana, almost as do the angels in heaven, and are also affected by what they see; but they who see it in obscurity, see scarcely anything free from doubt, and the things they see are mingled with the shades of night (that is, with falsities) and cannot inwardly affect anyone. Now as the good is the same in both churches, consequently also the truth, by the words, "will they not be ours" is signified that the goods and truths were alike and of one form; for as before said Hamor and Shechem were of the remains of the Most Ancient Church, and the posterity of Jacob was of the Ancient Church that was called "Hebrew," but only in its externals. But that Hamor and Shechem his son committed an enormous sin in receiving circumcision will be seen in what follows (n. 4493).

Only let us consent to them, and they will dwell with us. That this signifies if we condescend, and that so they would consociate their life; is evident from the signification of "consenting," as being to condescend; and from the signification of "dwelling with us," as being to live together or consociate their life (see n. 4467).

And they listened to Hamor and to Shechem his son. That this signifies consent, is evident without explication.

All that went out of the gate of his city. That this signifies that they would recede from the doctrine of the Church among the Ancients, is evident from the signification of "going out," as here being to recede; and from the signification of the "gate of a city," as being doctrine (see n. 2943, 4477), here the doctrine of the Church among the Ancients, because it was the gate of "his city," that is, of Shechem, for by Shechem is represented the truth of the Church among the Ancients (n. 4454). As before said, by the Church among the Ancients is meant that which was from the Most Ancient Church. How the case herein is will appear from what now follows.

And they circumcised every male, all that went out of the gate of his city. That this signifies accession to external things, is evident from the signification of "circumcising every male," as being to be initiated thereby into the representatives and significatives of the descendants of Jacob in respect to the external alone (see n. 4486); and from the signification of "going out of the gate of the city," as being to recede from the doctrine of the Church among the Ancients, concerning which just above (n. 4492). And because recession from their own doctrine and accession to externals are both signified, it is therefore twice said, "all that went out of the gate of his city." But it is not at the same time said also, as elsewhere, "they that go into it," because by "going in" is signified accession to doctrine, and recession from externals, whereas here the contrary is signified. [2] It is necessary to say how the case herein is. The men of the Most Ancient Church, of the remains of which were Hamor and Shechem with their families, were of a totally different genius and native quality from the men of the Ancient Church; for the men of the Most Ancient Church had a will in which there was soundness, but not so the men of the Ancient Church. Therefore with the men of the Most Ancient Church the Lord could inflow through the will, thus by an internal way; but not so with the men of the Ancient Church, in whom the will had been destroyed; but with these He inflowed into the understanding, thus not by an internal way, but by an external way, as before said (n. 4489). To inflow through the will is to inflow through the good of love, for all good is of the will part; but to inflow through the understanding is to inflow through the truth of faith, for all truth is of the intellectual part. When the Lord regenerated the men of the Ancient Church He formed a new will in their intellectual part. (That goods and truths were implanted in the will part of the men of the Most Ancient Church, may be seen, n. 895, 927: But in the intellectual part of the men of the Ancient Church, n. 863, 875, 895, 927, 2124, 2256, 4328: That a new will is formed in the intellectual part, n. 928, 1023, 1043, 1044, 4328: That there is a parallelism between the Lord and the good that is with man, but not between the Lord and the truth with man, n. 1831, 1832, 2718, 3514: That hence the men of the Ancient Church were in comparative obscurity, n. 2708, 2715, 2935, 2937, 3246, 3833.) From all this it is evident that the men of the Most Ancient Church were of a totally different genius and native quality from the men of the Ancient Church. [3] It was for this reason that the men of the Most Ancient Church were internal men and had no externals of worship, and that the men of the Ancient Church were external men and had externals of worship; for the former saw external things through internal ones as in the light of the sun by day, and the latter saw internal things through external ones as in the light of the moon and stars by night. Therefore also in heaven the Lord appears to the former as a sun, but to the latter as a moon (n. 1521, 1529-1531, 2441, 2495, 4060). In these explications the former are they who are called "celestial," but the latter "spiritual." [4] To illustrate the difference let us take an example: If a man of the Most Ancient Church had read the historic or prophetic Word, he would have seen its internal sense without any previous instruction or explication, and this so fully that the celestial and spiritual things of this sense would have at once occurred to him, and scarcely anything in the sense of the letter; thus the internal sense would have been in clearness to him, but the sense of the letter in obscurity. He would be like one who hears another speaking and gets the meaning without attending to the words. But if a man of the Ancient Church had read the Word he could not have seen its internal sense without previous instruction or explication; thus the internal sense would have been in obscurity to him, but the sense of the letter in clearness. He would be like one who hears another speaking and is intent upon the words while not attending to the meaning, which is thus lost to him. But when a man of the Jewish Church reads the Word, he apprehends nothing beyond the sense of the letter, he is not aware that there is any internal sense, and also denies it; and at the present day the case is the same with a man of the Christian Church. [5] All this shows what was the difference between those represented by Hamor and Shechem (who being of the remains of the Most Ancient Church were in internals and not in externals), and those signified by the sons of Jacob (who were in externals and not in internals); and it shows further that Hamor and Shechem could not accede to externals and accept those among the sons of Jacob without their internals being closed; thus causing their eternal destruction. [6] This is the secret reason why Hamor and Shechem with their families were slain, which otherwise would not have been permitted. But this does not exculpate the sons of Jacob from having committed an enormous crime. They knew nothing of this secret reason, and it was not the end they had in view. Everyone is judged according to his end or intention, and that their intention was fraudulent is plainly stated in the thirteenth verse; and when any such crime is permitted by the Lord, it is evil men and their infernal instigators who are the authors of it. Nevertheless all the evil which the evil intend and do to the good is turned by the Lord into good, as in the present instance, in that Hamor and Shechem with their families were saved.

Verses 25-29. And it came to pass on the third day, when they were in pain, that the two sons of Jacob, Simeon and Levi, brothers of Dinah, took each his sword, and came upon the city boldly, and slew every male. And they slew Hamor and Shechem his son at the edge of the sword, and took Dinah out of Shechem's house, and went forth. The sons of Jacob came upon those who were pierced, and plundered the city, because they had defiled their sister. Their flocks, and their herds, and their asses, and whatever was in the city, and whatever was in the field, they took; and all their wealth, and all their babe, and their women, they took captive and made a prey of, and all that was in the house. "And it came to pass on the third day," signifies what is continuous even to the end; "when they were in pain," signifies cupidities; "that the two sons of Jacob, Simeon and Levi," signifies faith and love; "brothers of Dinah," signifies the truths and goods of that church; "took each his sword," signifies falsity and evil; "and came upon the city boldly, and slew every male," signifies that they extirpated the truths of doctrine of the Church among the Ancients; "and they slew Hamor and Shechem his son at the edge of the sword," signifies the church itself; "and took Dinah out of Shechem's house, and went forth," signifies that they took away the affection of truth; "the sons of Jacob came upon those who were pierced, and plundered the city," signifies that all that posterity destroyed the doctrine; "because they had defiled their sister," signifies that they had befouled the truth of faith; "their flocks and their herds," signifies that they destroyed rational and natural good; "and their asses," signifies the truths thence derived; "and whatever was in the city, and whatever was in the field, they took," signifies all the truth and good of the church; "and all their wealth," signifies all the matters of knowledge they had acquired; "and all their babe," signifies all the innocence; "and their women," signifies the charity; "they took captive and made a prey of," signifies that they stripped them and perverted them; "and all that was in the house," signifies everything of the church.

And it came to pass on the third day. That this signifies what is continuous even to the end, is evident from the signification of the "third day," as being what is complete from beginning to end (see n. 2788), thus also what is continuous. That this is the signification of the "third day," can scarcely be believed by those who regard the historicals of the Word as mere worldly histories, holy merely because they are in the sacred volume. But that not only the historicals of the Word themselves enfold within them spiritual and heavenly things which are not apparent in the letter, but that so also do all the words, and even all the numbers, has been shown in the preceding explications; that such is really the case will of the Lord's Divine mercy become still more evident in the prophetic parts, which do not keep the mind so closely engaged with the succession of statements in the sense of the letter as do the historical parts. But that the number "three," also the number "seven," and the number "twelve," enfold deep secrets within them, must be evident to everyone who examines the Word in regard to its interiors; and if these numbers are so full of significance, it follows that there must be something deeply hidden in all the other numbers that occur in the Word, for the Word is holy throughout. [2] Sometimes when speaking with angels, as it were written numbers appeared before my eyes like those seen on paper in bright day, and I perceived that the very things they were speaking of fell into such numbers; and from this experience I learned that every number mentioned in the Word holds within it some mystery, as is very evident from the following passages: He measured the wall of the Holy Jerusalem a hundred and forty-four cubits, which is the measure of a man, that is, of an angel (Rev. 21:17). He that hath intelligence let him compute the number of the beast, for it is the number of a man, and his number is six hundred and sixty six (Rev. 13:18). That the number first mentioned-"144"-results from the multiplication of twelve into itself, and that the number "666" is a product of three and six, is manifest, but what holy thing they enfold within them may appear from the holiness of the number "twelve" (see n. 577, 2089, 2129, 2130, 3272, 3858, 3913), and of the number "three" (n. 720, 901, 1825, 2788, 4010). [3] This latter number-"three"-being significative of what is complete even to the end, thus of one period, great or small, was received in the representative church, and was employed whenever such a thing was signified; and also in the Word (in which all things have a signification both in general and in particular) as may be seen from the following instances: That they should go three days' journey and should sacrifice (Exod. 3:18; 5:3). That they should be ready against the third day, because on the third day Jehovah would come down upon Mount Sinai (Exod. 19:11, 15-16, 18). That nothing should be left of the flesh of the sacrifice until the third day (Lev. 7:16-18; 19:6-7). That the water of separation should be sprinkled upon the unclean on the third day and on the seventh day (Num. 19:11-22). That they who touched one slain in war should be purified on the third day and on the seventh day (Num. 31:19-25). That Joshua commanded the people to pass over Jordan within three days (Josh. 1:11; 3:2). That Jehovah called Samuel three times, and Samuel ran to Eli three times, and Eli understood the third time that Jehovah had called Samuel (1 Sam. 3:1-8). That Jonathan said to David that he should hide himself in the field unto the third day at even, and that Jonathan sent to him on the third morrow, and revealed the disposition of his father; and that Jonathan then shot three arrows at the side of the stone; and that after this David bowed himself three times to the earth before Jonathan (1 Sam. 20:5, 12, 19,20, 35,36, 41). That three things were offered to David to chose from: that there should come seven years of famine, that he should flee three months before his enemies, or that there should be three days' pestilence in the land (2 Sam. 24:11-13). That Rehoboam said to the congregation of Israel who sought to be relieved from the yoke of his father, that they should go away three days, and come again; and that they came to Rehoboam the third day, as the King bade, saying, Come to me again the third day (1 Kings 12:5, 12). That Elijah stretched himself upon the widow's son three times (1 Kings 17:21). That Elijah told the people to pour water upon the burnt-offering and the wood the third time, and they did it the third time (1 Kings 18:34). That Jonah was in the belly of the whale three days and three nights (Jonah 1:17; Matt. 12:40). That the Lord spoke of a man who planted a vineyard and sent his servants three times, and afterwards his son (Mark 12:2, 4-6; Luke 20:12-13). That He said of Peter that he should deny Him thrice (Matt. 26:34; John 13:38). That He said to Peter three times, Lovest thou Me? (John 21:15-17). From these and many other places in the Word it may be seen that there was some mystery in the number "three," and that therefore this number was received among the significatives in the ancient churches. That it signifies an entire period of the church and of the things in the church, whether great or small, is manifest; and that it consequently signifies what is complete and also continuous to the end, is very plain in Hosea: Jehovah will vivify us after two days; on the third day He will raise us up, and we shall live before Him (Hos. 6:2).

When they were in pain. That this signifies cupidities is evident from the signification of the "pain" after circumcision, as being cupidity. The reason why this pain signifies cupidity is that circumcision signifies purification from the love of self and of the world (n. 2039, 2044, 2049, 2632, 3412, 3413, 4462), and all the cupidity of the flesh is from these loves, and is therefore signified by this "pain," because when a man is being purified from these loves, as is the case when he is being regenerated, he is in pain and anxiety, and it is the cupidities then being removed which are in pain and anguish. When any mystery is being represented by a ritual, each particular of the rite, until it is completed, enfolds something of the mystery. Such is the case with the lancets or knives with which the circumcision was performed, in that they were of stone (n. 2039, 2046, 2799); with the blood shed at the time; with the manner of the operation, and consequently with the state. This may be seen further from the processes of cleansings, inaugurations, and sanctifications, and all the other ceremonies. In the present instance by the "pain" after circumcision is signified the cupidity of Hamor, Shechem, and the men of the city, in their having a desire for the externals in which were the descendants of Jacob (see above, n. 4493).

That the two sons of Jacob, Simeon and Levi. That this signifies faith and love, is evident from the representation of Simeon, as being faith in the will (see n. 3869-3872), and from the representation of Levi, as being spiritual love or charity (n. 3875, 3877). This is the signification in the genuine sense of "Simeon and Levi" and of the tribes called after them, but in the opposite sense they signify what is false and evil, for falsity is opposite to the truth of faith, and evil to the good of charity. Such is the representation of Simeon and Levi with respect to the Jewish nation, which had extinguished in itself everything of faith and charity (which were the internals of worship), as may better appear from what follows, where it is said of them that they killed Hamor, Shechem, and the men of the city; and that the sons of Jacob came upon those who were pierced, and made a prey of all things. The reason why it was Simeon and Levi who did this, was to represent the fact that the truth of faith and the good of charity had become falsity and evil; for when in the church truth becomes falsity and good becomes evil it is all over with the church.

Brothers of Dinah. That this signifies the truths and goods of that church, is evident from the signification of "brothers," as being truths and goods, or faith and charity (see n. 367, 3303, 3803, 3815, 4121, 4191, 4267); and from the representation of Dinah, as being the affection of truth, and consequently the church (n. 3963, 3964, 4427).

Took each his sword. That this signifies falsity and evil, is evident from the signification of a "sword," as being truth combating, and hence the defence of truth; and in the opposite sense, falsity combating, and hence the vastation of truth (see n. 2799). That "sword" here signifies evil also, is because Levi also was involved, by whom charity, thus good, was represented; and when this becomes evil it combats by falsity from evil, and what it then does is evil.

And came upon the city boldly, and slew every male. That this signifies that they extirpated the truths of doctrine of the Church among the Ancients, is evident from the signification of a "city," as being the doctrine of the church (n. 402, 2449, 2943, 3216, 4478), here of the Church among the Ancients, because this church is represented by Hamor and Shechem, whose city it was; from the signification of "boldly," as being with assurance, here the assurance of what is false and evil; and from the signification of a "male," as being truth (n. 749, 2046, 4005). Hence it is evident that by "they came upon the city boldly and slew every male" is signified that from the assurance of falsity and evil they extirpated the truths of doctrine of the Church among the Ancients. It was the Church among the Ancients (that came from the Most Ancient Church) which would have been set up with the posterity of Jacob, because the Ancient Church had begun to perish; but it is here described in the internal sense that they extinguished in themselves all the truth of faith and good of charity, thus all the internal of worship, and that therefore no church could be instituted with that posterity; from which it came to pass that because they stubbornly insisted, the mere representative of a church was instituted with them (see n. 4281, 4288-4290, 4293, 4307, 4314, 4316-4317, 4429, 4433, 4444).