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

Arcana Coelestia

And his rider shall fall backward. That this signifies that hence comes a receding, is evident from the signification of "falling backward," as being to recede, namely, from truth; and from the signification of "rider," as being one who is in fallacies from lowest nature. (That these fallacies are signified by "horse" may be seen above, n. 6400; and therefore by "rider" are signified they who are in fallacies. How the case herein is, has just been shown.) As by "Dan" are signified those within the church who are such as were described above (n. 6400), and who thus are among the last in the Lord's kingdom, therefore by "Dan" are also signified those who from fallacies hatch falsities and spread them about. Their falsities are also called "horses," and their reasonings about truth and good, "serpents," in Jeremiah: The snorting of his horses was heard from Dan; at the voice of the neighing of his strong ones the whole land trembled; and they are come and have devoured the land and the fullness thereof, the city and those that dwell therein. For behold I send among you serpents, vipers, which will not be charmed; and they shall bite you (Jer. 8:16-17).

I wait for Thy salvation, O Jehovah. That this signifies unless the Lord brings aid, is evident from the signification of "waiting for salvation," as here being to bring aid. (That "Jehovah" is the Lord may be seen above, n. 1343, 1736, 2156, 2329, 2447, 2921, 3023, 3035, 5663, 6303.) In regard to the aid which the Lord brings when they recede who are in truth and not yet led by good, which is signified by "the rider shall fall backward, I wait for Thy salvation O Jehovah," be it known that they look downward or outward, for they are not yet in good; whereas they who are in good, as are the regenerate, look upward or inward; for when man is being regenerated, the order is changed in this way. As they who are in truth and not yet in good look downward or outward, therefore also they are among those who belong to the province of the outer skin in the Grand Man; for the outer skin is turned outward from the interiors of the body, and gets its sense of touch from what is without, but not sensibly from what is within. Hence it is plain that these persons are in the Lord's kingdom, because in the Grand Man, but in its ultimates. (As to those who constitute the skin, see above, n. 5552-5559.)

Verse 19. Gad, a troop shall ravage him, and he shall ravage the heel. "Gad," signifies works from truth and not yet from good; "a troop shall ravage him," signifies works without judgment, that they will drive away from truth; "and he shall ravage the heel," signifies disorder thence in the natural.

That Gad signifies works from truth and not yet from good, is evident from the representation of Gad, as being works (see n. 3934, 3935), here works from truth and not yet from good, as is evident from the description in the internal sense. This also follows in order, for by Dan just above are represented those who are in truth and not yet in good (n. 6396); here now by Gad are represented those who are in works from truths and not yet from good. The quality of these works will now be shown.

A troop shall ravage him. That this signifies works without judgment, that they will drive away from truth, is evident from the signification of a "troop," as being works (see n. 3934), here works without judgment; for they who do works from truth and not yet from good have obscure understanding, whereas they who do works from good have the understanding enlightened, because good enlightens; for the light of truth from the Lord flows into the intellectual through good, and thus into truth, but not into truth immediately. The case herein is like that of the sun's light, which inflows through heat into the subjects of the vegetable kingdom, trees, plants, and flowers, and causes them to grow and blossom, but not immediately; for when the light flows in without heat, as in winter, nothing grows and blossoms. Moreover "to ravage him" denotes to drive away from truth. [2] But who they are that are here signified by "Gad," shall be told. They are such as fall into illusion with respect to truth, and yet do works from this; thus works not of truth, still less of good. By such works they are driven away from truth, for as soon as a man who is in truth and not yet in good brings anything into act from his religiosity, he afterward defends it as if it were the veriest truth, and abides in it, nor does he admit any amendment of it, except insofar as he comes into good; for by so acting he imbues himself with it and loves it. Thus works drive him away from truth. Besides, he believes those things to be truths which are not truths, for these persons also, like those signified by "Dan," judge from what is sensuous, thus without judgment. Let this be illustrated by examples. When one who counts everyone equally his neighbor, and thus benefits the evil equally with the good, and by thus conferring benefits on the evil does harm to others, has committed such acts repeatedly, he afterward defends them, saying that everyone is his neighbor, and that it is not his concern what his quality is, but only to confer benefits on him; thus he does works without judgment, and also contrary to the truth itself; for the truth itself is that all are the neighbor, but in a different degree, and that they are the neighbor more than others who are in good (see n. 2417, 3419, 3820, 5025). [3] By "Gad" are also signified those who make all salvation consist in works alone, like the Pharisee of whom the Lord says in the parable: The Pharisee standing by himself prayed thus, God, I thank Thee that I am not as other men, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess (Luke 18:11, 12); thus holding external things as the veriest truths. They who are such are also in the Lord's kingdom, but on the threshold, and therefore the Lord says, "I say unto you, the publican went down to his house justified more than the Pharisee" (Luke 18:14), thus that the Pharisee also went down justified, because he had done works from obedience to command. In a word, by Gad are represented those who call that truth which is not truth, and from this non-truth do works; hence their works are like the truths, for works are nothing but the will and understanding in act. That which saves these men is the intention to do what is good, and something of innocence in their ignorance. [4] They who are in external works from that which is not truth, but which they believe to be truth, are signified by "Gad" also in Isaiah: Ye that forsake Jehovah, that forget the mountain of My holiness, that set out a table for Gad, and that fill a drink-offering unto Meni (Isa. 45:11); "to set out a table for Gad" denotes to be in works alone. And in Jeremiah: Against the sons of Ammon, thus saith Jehovah: [Are there no sons] to Israel? hath he no heir? wherefore doth his king inherit Gad, and his people dwell in the cities thereof? (Jer. 49:1); "to inherit Gad" denotes to live in works from that which is not truth; the "sons of Ammon" are they who falsify truths, and live according to them when falsified (n. 2468), to whom these things about Gad are applied by the prophet.

He shall ravage the heel. That this signifies a want of order thence in the natural, is evident from the signification of "ravaging," as being to drive away from truth (see just above, n. 6405), thus to disturb the order, or cause a want of order; and from the signification of "heel," as being the lowest natural (n. 259, 4938-4952). Hence it is plain that by "he shall ravage the heel" is signified a want of order in the natural. They who do works from truth and not yet from good, must needs cause in their natural a want of order, for works affect the natural; and consequently they must needs to this extent close their interiors; for the plane in which the interiors terminate is the natural, and if this is devoid of order, all that which flows in from the interiors also becomes devoid of order; and all that which is devoid of order is dark and opaque, so that they cannot see what is truth, but in this opacity and darkness they seize for truth what is not truth, and from this non-truth do their works. Moreover works are most necessary, for they are charity and faith in effect and in life, and who cannot see that without them there is no charity? Works are nothing but good and truth themselves in outward form; for good which is of the will, and truth which is of the understanding, when put forth into act, are called "works;" hence it is evident that such as are the good and truth, such are the works.

Verse 20. From Asher his bread is fat, and he shall yield the delights of a king. "From Asher," signifies the blessedness of the affections; "his bread is fat," signifies delight from good; "and he shall yield the delights of a king," signifies pleasantness from truth.

From Asher. That this signifies the blessedness of the affections, namely, of the celestial affections which are of love to the Lord and of charity toward the neighbor, is evident from the representation of Asher, as being the happiness of eternal life, and the blessedness of the affections (see n. 3938, 3939). Moreover Asher was so called from "blessedness." This blessedness cannot be easily described, because it is internal, and seldom shows itself with anyone in the very body, thus seldom to the sense. For during his life in the body, man has a distinct sensation of what takes place in his body, but a very obscure one of what takes place in his spirit, because while man is in the body worldly cares act as a hindrance, and where these cares exist the blessedness of the affections cannot flow so far as into the bodily sense unless natural and sensuous things have been reduced to agreement with inward ones, and even then only obscurely, as a tranquillity from contentment of mind; but after departure from this life it manifests itself, and is perceived as something blessed and happy, and then it affects both the interiors and the exteriors. In a word, the blessedness of the celestial affections is that of the soul or spirit itself, flowing in by an internal way, and penetrating toward the body, where it is received so far as the delights of natural and sensuous loves do not stand in the way. [2] Not a whit of this blessedness is possible with those who are in the delight of the love of self and of the world, for these loves are totally opposite; and therefore they who are in these loves cannot at all comprehend that there is any blessedness except that of being exalted to dignities, being worshiped as deities, abounding in riches, and possessing greater wealth than others. If they are told that the delight from these loves is external, and perishes with the body, and that what remains in the mind is turned after death into sadness and gloom, such as prevail in the hells; and that there is an internal delight which is the satisfaction and happiness enjoyed by those who are in heaven; these things they do not at all comprehend, because the external reigns with them and the internal is closed. From all this it may be known what is meant by the blessedness of the affections which is signified by "Asher."

His bread is fat. That this signifies delight from good, is evident from the signification of "fat," as being delight; for by "fatness" is signified what is celestial, or the good of love (see n. 353, 5943); but when the word "fat" is used, and is joined to "bread," which signifies the good of love, then by "fat" is signified the delight of this love. (That "bread" signifies the good of love may be seen above, n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915.)

And he shall yield the delights of a king. That this signifies pleasantness from truth, is evident from the signification of "delights," as being what is pleasant; and from the signification of a "king," as being truth (see n. 1672, 1728, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 6148); thus "to yield the delights of a king" denotes what is pleasant from truth. Mention is made of both "delight from good" and "pleasantness from truth" on account of the heavenly marriage in everything of the Word (n. 6343). The delight from good and the pleasantness from truth which cause blessedness in heaven, do not consist in idleness, but in activity; for in idleness delight and pleasantness become undelight and unpleasantness; but in activity delight and pleasantness are permanent and constantly uplift, and cause blessedness. With those who are in heaven, activity consists in the performance of uses (which to them is delight from good), and in relishing truths with the end of uses (which to them is pleasantness from truth).

Verse 21. Naphtali is a hind let loose, giving discourses of elegance. "Naphtali," signifies the state after temptations; "is a hind let loose," signifies the freedom of natural affection; "giving discourses of elegance," signifies gladness of mind.

That Naphtali signifies the state after temptations is evident from the representation of Naphtali as being temptation, and also the state after temptations (n. 3927, 3928). Moreover Naphtali is so named from "wrestlings," which in the spiritual sense are temptations.

Is a hind let loose. That this signifies the freedom of natural affection, is evident from the signification of a "hind," as being natural affection (of which below); and from the signification of "let loose," as being freedom, for when a captured hind is let loose it has freedom. Deliverance from a state of temptations is compared to a "hind let loose," because the hind is an animal of the forest, loving freedom more than other animals, in which the natural also resembles it; for this loves to be in the delight of its affections, consequently in freedom, for freedom is that which belongs to affection. The reason why a "hind" signifies natural affection, is that it is one of the beasts which are significative of [good] affections, as are all those which are for food and use, such as lambs, sheep, goats, and kids, and also oxen, bullocks, and cows; but these beasts are also significative of spiritual affections, because burnt-offerings and sacrifices were made of them, whereas hinds, not being employed for such a use, were significative of natural affections. (That "beasts" signify affections may be seen above, n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 1823, 2179, 2180, 3519, 5198; also that their signifying affections is from the representatives in the world of spirits, n. 3218, 5198.) [2] Natural affections are also signified by "hinds" in David: Jehovah maketh my feet like those of hinds, and stationeth me upon my high places (Ps. 18:33). And in Habakkuk: Jehovih the Lord is my strength, who setteth my feet like those of hinds, and maketh me to march upon my high places (Hab. 3:19). "To make the feet like those of hinds" denotes the natural in the freedom of the affections (that "feet" are the natural, see n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328). That "to set the feet as those of hinds" has this signification, may be seen from the fact that to make the feet nimble and active to run like those of hinds is not anything spiritual; and yet that something spiritual is involved, is plain from what immediately follows, that "Jehovah will set him and cause him to march upon his high places," whereby is signified spiritual affection, which is above natural affection. So with this passage in Isaiah: The lame shall leap as a hart (Isa. 35:6); for by the "lame" is signified one who is in good, but not as yet genuine (n. 4302). [3] In David: As the hart crieth after the water brooks, so crieth my soul after Thee (Ps. 42:1); the "hart" here is the affection of truth; "to cry after the water brooks" denotes to long for truths. (That "waters" are truths, see n. 2702, 3058, 3424, 4976, 5668.) [4] In Jeremiah: Out of the daughter of Zion hath gone forth all her honor; her princes are become like harts, they have found no pasture (Lam. 1:6); where the "daughter of Zion" denotes the affection of good, which affection is of the celestial church (n. 2362); "princes" denote the primary truths of that church (n. 1482, 2089, 5044), which are compared to "harts," whereby are signified the affections of natural truth; and by the "harts not finding pasture," are signified natural affections without truths and their goods. (That a "pasture" denotes truth and the good of truth, which sustain the spiritual life of man, see above, n. 6078, 6277.) [5] So by "hinds" in Jeremiah: The earth has been broken in pieces, in that there hath not been rain in the land, the husbandmen have been ashamed, they have covered over their heads, because even the hind hath brought forth in the field, but forsook it, because there was no grass (Jer. 14:4, 5); the "hind" denotes the affection of natural good; "hath brought forth in the field" denotes to conjoin the natural affections with the spiritual things of the church; but because these affections were devoid of truths and goods, it is said that she "forsook, because there was no grass." Everyone can see that there is an internal sense in what is here said about the hind; for without an internal sense what could be here meant by the "hind bringing forth in the field, but forsaking, because there was no grass?" [6] In like manner in David: The voice of Jehovah hath made the hinds to calve, and strippeth bare the forests; but in His temple everyone saith, Glory (Ps. 29:9); that there is an internal sense which is spiritual in the words "the voice of Jehovah hath made the hinds to calve" is very evident from the fact that immediately afterward it is said, "but in His temple everyone saith, Glory," which words without the spiritual sense do not cohere with what is said before about hinds and forests.

Giving discourses of elegance. That this signifies gladness of mind, is evident from the signification of "discourses of elegance," as being gladness of mind; for all discourse proceeds from the mind, and when the mind is glad and cheerful, it speaks with elegance. (That after temptations come gladness and delight, see above, n. 1992, 3696, 4572, 5628.)

From what was said by Israel in this prophetic utterance about Dan, Gad, Asher, and Naphtali, it is very plain that there is an internal sense and that without this sense scarcely anything can be understood and known; such as that "Dan shall be a serpent upon the way, an arrow-snake upon the path, biting the horse's heels, and that his rider shall fall backward;" that "a troop shall ravage Gad, and he shall ravage the heel;" that "Asher's bread shall be fat, and he shall give the delights of a king;" and that "Naphtali is a hind let loose, giving discourses of elegance." Who without the key from the internal sense can know what these things mean? That they were not said of the sons of Jacob, nor of the tribes, may be seen from the fact that nothing of the kind here described befell them in the "end of days," when yet Israel says that he would tell them what should then befall them (verse 1); and as they were not said of them, it follows that they were said of such things as are represented by them, the nature of which has been unfolded above.

Verses 22-26. Joseph is the son of a fruitful one, the son of a fruitful one over a fountain, of a daughter, she marcheth upon the wall. And embitter him, and shoot at him, and hate him, the archers. And he shall sit in the strength of his bow, and the arms of his hands are made strong by the hands of the mighty Jacob; from thence is the shepherd, the stone of Israel. By the God of thy father, and He shall help thee, and with Shaddai, and He shall bless thee, with blessings of heaven above, with blessings of the deep that lieth beneath, with blessings of the breasts and of the womb. The blessings of thy father shall prevail above the blessings of my progenitors, even to the desire of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of the Nazirite of his brethren. "Joseph is the son of a fruitful one," signifies the spiritual church, in the supreme sense the Lord as to the Divine spiritual; "the son of a fruitful one over a fountain," signifies fruitfulness from truth from the Word; "of a daughter, she marcheth upon the wall," signifies for fighting against falsities; "and embitter him" signifies resistance by falsities; "and shoot at him," signifies that they fight from these falsities; "and hate him, the archers," signifies with all hostility; "and he shall sit in the strength of his bow," signifies that he is safe by means of the fighting truth of doctrine; "and the arms of his hands are made strong," signifies the power of the forces for fighting; "by the hands of the mighty Jacob," signifies by the omnipotence of the Lord's Divine Human; "from thence is the shepherd, the stone of Israel," signifies that from this is all the good and truth in the spiritual kingdom; "by the God of thy father, and He shall help thee," signifies the God of the Ancient Church; "and with Shaddai," signifies the Lord the benefactor after temptations; "and He shall bless thee with the blessings of heaven above," signifies with good and truth from within; "with blessings of the deep that lieth beneath," signifies with the memory-knowledges that are in the natural; "with blessings of the breasts," signifies with the affections of good and truth; "and of the womb," signifies their conjunction; "the blessings of thy father shall prevail above the blessings of my progenitors," signifies that this church has spiritual good from the natural, not from the rational; "even to the desire of the everlasting hills," signifies to celestial mutual love; "they shall be on the head of Joseph," signifies these things as to the interiors; "and on the crown of the head of the Nazirite of his brethren," signifies as to the exteriors.

Joseph is the son of a fruitful one. That this signifies the spiritual church, in the supreme sense the Lord as to the Divine spiritual, is evident from the representation of Joseph, as being in the supreme sense the Lord as to the Divine spiritual, in the internal sense the spiritual kingdom and the good of faith, and in the external sense fruitfulness and multiplication (see n. 3969, 3971); and because "Joseph" denotes the fruitfulness of good and the multiplication of truth, he is called the "son of a fruitful one." By "Joseph" is here described the Lord's spiritual kingdom, and above by "Judah" His celestial kingdom; for there are two kingdoms which constitute heaven, the celestial and the spiritual. The celestial kingdom constitutes the inmost or third heaven; the spiritual kingdom, the middle or second heaven. To the spiritual kingdom the Lord appears as a moon; but to the celestial kingdom as a sun (n. 1053, 1521, 1529-1531, 4060). It is said that by Joseph in the supreme sense is represented the Lord as to the Divine spiritual, but the case is this. The Lord is nothing else than Divine good; that which proceeds from His Divine good and flows into heaven, in His celestial kingdom is called the "Divine celestial," and in His spiritual kingdom the "Divine spiritual;" thus the Divine celestial and the Divine spiritual are so called relatively to the receptions.

The son of a fruitful one over a fountain. That this signifies fruitfulness from truth from the Word, is evident from the signification of a "son," as being truth (see n. 489, 491, 533, 2623, 2803, 2813, 3373, 3704); and from the signification of a "fruitful one," as being fruitfulness from truth, for in the spiritual sense fruitfulness, like birth and nativity, is that of truth and good (n. 1145, 1255, 3860, 3868, 4070, 4668, 5598); and from the signification of a "fountain," as being the Word (n. 2702, 3424, 4861). Hence it is evident that by the "son of a fruitful one over a fountain," is signified fruitfulness from truth from the Word. They who are of the Lord's spiritual church, which church is here represented by Joseph, from truth from the Word learn to know what is good, and thus through truth are initiated into good; hence they have the fruitfulness which is signified by a "fruitful one."

Of a daughter, she marcheth upon the wall. That this signifies for fighting against falsity, is evident from the signification of a "daughter," as being the church (see n. 2362, 3963); here the spiritual church, because this is the subject here treated of; and from the signification of "marching upon the wall," as being for fighting against falsity, as is plain from what follows: "the archers embitter him, and shoot at him, and hate him, and he shall sit in the strength of his bow," whereby is signified the fighting of falsity against truth. [2] "To march upon the wall" is said because in the internal sense the subject treated of is assault on truth by falsities, and defense of truth against falsity; for the spiritual church, which is represented by Joseph, is continually being assaulted, but the Lord continually defends it. Hence in the Word what belongs to this church is compared to a city, which has a wall, outworks, gates, and bars; and by the assaults on that city are described the assaults on truth by falsities; hence also a "city" signifies doctrinal things (n. 402, 2268, 2449, 2712, 2943, 3216, 4492, 4493), and its "wall" the truths of faith which defend it, and in the opposite sense the falsities which are being destroyed. That a "wall" signifies the truths of faith which defend, is plain in Isaiah: We have a strong city; salvation will He appoint for walls and bulwark. Open ye the gates, that the righteous nation which keepeth faithfulnesses may enter in (Isa. 26:1). Again: Thou shalt call thy walls Salvation, and thy gates Praise (Isa. 60:18). Again: Behold I have graven thee upon the hands, thy walls are continually before Me (Isa. 49:16); "walls" denote the truths of faith. Again: I have set watchmen upon thy walls, O Jerusalem; they shall not be silent all the day and the night, keeping Jehovah in mind (Isa. 62:6); where the sense is the same. In Jeremiah: Thus said Jehovah Zebaoth, I will turn back the weapons of war wherewith ye fight with the king of Babylon, besieging you without the wall. I myself will fight against you with an outstretched hand (Jer. 21:4, 5). Again: Jehovah hath purposed to destroy the wall of the daughter of Zion; He hath made the rampart and wall to lament; they languish together. Her gates have sunk into the earth; He hath destroyed and broken her bars (Lam. 2:8, 9). In Ezekiel: The sons of Arvad and thine army were upon thy walls round about; and the Gammadim were in thy towers; they hanged their shields upon thy walls round about, they have perfected thy beauty (Ezek. 27:11); speaking of Tyre, by which are signified the knowledges of good and truth. [3] That such things are signified by a "city" and "walls," is very evident from the description of the holy Jerusalem coming down out of heaven, which was seen by John. That a new church is signified thereby is plain from all the details; and by the "wall" thereof, the Divine truth proceeding from the Lord. It is written of this in John: The holy Jerusalem coming down from heaven, having a wall great and high; having twelve gates. The wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. He that spake with me measured the city and its gates, and the wall thereof. The wall thereof was a hundred forty and four cubits, which is the measure of a man, that is, of an angel. The building of the wall was jasper; and the city was pure gold, like unto pure glass. The foundations of the wall of the city were adorned with every precious stone (Rev. 21:10-19); [4] that the "wall" is the Divine truth proceeding from the Lord, and hence the truth of faith from the good of charity, is plain from everything said about the wall, that it "had twelve foundations and in them the names of the twelve apostles of the Lamb," for by "twelve" are signified all (see n. 3272, 3858, 3913); by the "wall" and its "foundations," the truths of faith, in like manner as by the "twelve apostles" (n. 3488, 3858, 6397); also that the "wall was one hundred and forty-four cubits," for by this number the like is signified as by "twelve," namely all, for it is twelve multiplied into twelve, and because this number when applied to a wall signifies all the truths and goods of faith, it is added that it is the "measure of a man, that is, of an angel;" and also that the "building of the wall was jasper, and its foundations were adorned with every precious stone," for by "jasper" and "precious stones" are signified the truths of faith (n. 114). [5] That in the opposite sense a "wall" signifies falsities which are being destroyed, is plain from the following: A day of tumult in the valley of vision; the Lord Jehovih Zebaoth destroyeth the wall, and there is a shout toward the mountain; for Elam hath borne the quiver, with chariot of man, with horsemen, the horsemen placing have placed themselves even at the gate (Isa. 22:5-7). Again: The fortress of the refuge of thy walls shall He depress, cast down, throw to the earth, even to the dust (Isa. 25:12). In Jeremiah: Go ye up on her walls, and cast down (Jer. 5:10). Again: I will kindle a fire in the wall of Damascus which shall devour the palaces of Benhadad (Jer. 49:27). Again: Lift up a standard against the walls of Babylon, keep the watch, set the watchmen (Jer. 51:12). In Ezekiel: They shall overthrow the walls of Tyre, and destroy her towers; and I will scrape her dust from her, and make her the dryness of a rock (Ezek. 26:4).

And embitter him. That this signifies resistance by falsities, is evident from the signification of "to embitter," as being resistance, for in proportion as the resistance is great, so is the embittering during the fight now treated of. That the resistance is by falsities, is plain from what follows.

And shoot at him. That this signifies that from these falsities they fight, is evident from the signification of "shooting at," as being to fight from falsities; for a "bow" signifies doctrine, and "arrows" or "darts" those things which are of doctrine; thus the truths of doctrine with those who are in truths, and the falsities of doctrine with those who are in falsities (see n. 2686, 2709). That "to shoot" here denotes to fight from falsities, is because the subject here treated of is those who are in falsities.

And hate him, the archers. That this signifies with all hostility, is evident from the signification of "hatred," as being all hostility, for he who holds anyone in hatred persecutes him with all hostility so far as he is able; and from the signification of "archers," as here being they who are opposed to the men of the spiritual church; for a "shooter with a bow," or "archer," denotes the spiritual man, because a "bow" signifies the doctrinal things of the spiritual church (see n. 2686, 2709). Hence in the opposite sense a "shooter with a bow," or "archer," denotes one who as an enemy fights with the spiritual man. (That a "shooter with a bow," or "archer," denotes the spiritual man, may be seen above, n. 2686, 2709.) Hence it is plain that by the "archers hating him" is signified that they who are in falsities persecute the man of the spiritual church with all hostility.

And he shall sit in the strength of his bow. That this signifies that he is safe by means of the fighting truth of doctrine, is evident from the signification of "sitting," as being to be safe, for he who sits in the strength of his bow is safe; and from the signification of a "bow," as being doctrine (see n. 2686, 2709). The strength of doctrine is truth, for doctrine in which there is no truth is of no avail (that to truth belong power and strength, see above, n. 878, 3091, 4931, 4934, 4937, 6344). The reason why truth is strong, is that good acts through truth; for good is of such a nature that nothing of evil or of falsity can approach it, thus none of the infernal crew, who flee far away when good approaches, or an angel who is in good. But in order that good may fight with that crew which is with man from hell, and protect him in every way, and also protect the spirits who arrive from the world, and likewise those who are in the lower earth, it acts through truth, for in this way it can approach them. [2] How much power there is in truth has been made evident to me by what it has been given me to see in the other life. A certain spirit who was in natural truth, because during his life in this world he had been a just man, passed through a number of hells, and spoke with me from thence, and described them; he was in power and strength so great that the infernal spirits could not at all infest him, so that he passed safely from one hell into another, which is quite impossible for those who are not in truth. From all this it is evident that by "sitting in the strength of a bow" is signified to be safe by means of the truth of doctrine: that it is by truth fighting, follows from what goes before, where it is said that "the archers shoot at him and hate him."

And the arms of his hands are made strong. That this signifies the power of the forces for fighting, is evident from the signification of "arms" and "hands," as being powers, (see n. 878, 3091, 3387, 4931-4937, 5327, 5328, 5544); that it is the power of the forces for fighting is clear, because fighting is what is being treated of.

By the hands of the mighty Jacob. That this signifies by the omnipotence of the Lord's Divine Human, is evident from the signification of "hands," as being power (of which just above, n. 6424), and in the supreme sense, in which the Lord is treated of, omnipotence (n. 878, 3387, 4592, 4933); and from the signification of the "mighty Jacob," as being the Lord's Divine natural, thus His Divine Human (see n. 1893, 3305, 3576, 3599, 4286, 4538, 6098, 6185, 6276). That it is the Lord who is meant by the "mighty Jacob," is evident also in David: Who sware to Jehovah, he vowed unto the mighty Jacob, Surely I will not come into the tent of my house until I find out a place for Jehovah, the habitations of the mighty Jacob (Ps. 132:2, 3, 5). And in Isaiah: That all flesh may know that I Jehovah am thy Saviour and thy Redeemer, the mighty Jacob (Isa. 49:26). Again: Hear O Jacob My servant, and Israel whom I have chosen, I will pour My spirit upon thy seed, and My blessing upon thy sons; this one shall say, I am Jehovah's, and that one will call Himself by the name of Jacob, and another will write with his hand Jehovah's, and will surname himself with the name of Israel (Isa. 44:1, 3, 5). That "Israel" also in the supreme sense denotes the Lord, is evident in Hosea: When Israel was a child, then I loved him, and called My son out of Egypt (Hos. 11:1); that it is the Lord who is here meant by "Israel" is evident in Matthew: Joseph went with the boy into Egypt, that it might be fulfilled which was spoken by the prophet, Out of Egypt have I called My Son (Matt. 2:14, 15).

From thence is the shepherd, the stone of Israel. That this signifies that from this is all good and truth in the spiritual kingdom, is evident from the signification of a "shepherd," as being one who leads to the good of charity by means of the truth of faith (see n. 344, 3795, 6044); here in the supreme sense, because the Lord is treated of, it signifies good and truth itself; from the signification of "stone," as being truth (see n. 1298, 3720, 3769, 3771, 3773, 3789, 3798); and from the representation of Israel, as being the spiritual church (see n. 3305, 4286); for "Israel" is spiritual good, or the good of truth (n. 4286, 4598, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833); and as the good of truth is the very essential of the spiritual church, therefore by "Israel" the spiritual church is signified, and in a higher sense the Lord's spiritual kingdom. [2] From all this it is evident that by "from thence is the shepherd, the stone of Israel" is signified that from this is all the good and truth of the Lord's spiritual kingdom. That in the highest sense the "stone of Israel" denotes the Lord in respect to the truth that is in His spiritual kingdom, is because by "stone" in general is signified the temple, and specifically its foundation, and by the "temple" is signified the Lord's Divine Human (as is evident in John 2:19, 21), and also by its foundation (Matt. 21:42, 44; and Isa. 28:16). That in the highest sense a "stone" denotes the Lord as to the Divine truth that is of His spiritual kingdom, is evident in David: The stone which the architects rejected, is become the head of the corner. This was done from Jehovah: it is marvelous in our eyes (Ps. 118:22, 23). That the "stone" here is the Lord, is evident in Luke: It is written, The stone which the architects rejected, the same is become the head of the whosoever shall fall upon this stone shall be broken; but upon whomsoever it shall fall, it will grind him to powder (Luke 20:17, 18); these words the Lord speaks concerning Himself. And in Isaiah: Let Him be your fear, and let Him be your dread; for He shall be for a sanctuary, although a stone of stumbling, and a rock of offense, to the two houses of Israel; many among them shall stumble, and fall, and be broken (Isa. 8:13-15); where the subject treated of is the Lord. Again: Thus said the Lord Jehovih, Behold I will lay for a foundation in Zion a stone, a tried stone, of a precious corner, of a sure foundation; he that believeth shall not hurry (Isa. 28:16). In Zechariah: Jehovah Zebaoth shall visit His flock, the house of Judah, and shall make them as a horse of glory in war; from Him is the corner stone, from Him the nail, from Him the war bow (Zech. 10:3, 4). [3] In Daniel: Thou sawest even until a stone was cut out which was not done with hands, and it smote the image upon its feet, that were iron and clay, and brake them in pieces. The stone that smote the image became a great rock, and filled the whole earth. The God of the heavens shall make a kingdom rise up that shall not be destroyed forever, nor shall His kingdom be left to another people; it shall break in pieces and consume all these kingdoms, but itself shall stand forever. Forasmuch as thou sawest that a stone was cut out of the rock, which was not done with hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold (Dan. 2:34, 35, 44, 45); here by a "stone" in the highest sense is meant the Lord, and in the relative sense His spiritual kingdom; that the stone was "cut out of a rock" signifies that it was from the truth of faith, for this is signified in the Word by a "rock;" and as the truth of faith is signified by "stone" and "rock," it is the Lord's spiritual kingdom that is also signified, for this is in the truth of faith, and from this in good. [4] By the "stone" also upon which Jacob slept, and which he afterward set for a pillar, the like is signified, of which it is written: Jacob awoke out of his sleep, and he said, Surely Jehovah is in this place, and I knew it not; and he feared, and said, How terrible is this place! this is nothing but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had set for his pillows, and set it for a pillar, and poured oil upon the head of it; and he said, This stone which I have set for a pillar shall be God's house (Gen. 28:16-18, 22). That in the highest sense the ancients understood the Lord by a "stone," and in the representative sense His spiritual kingdom, is also clear in Joshua: Joshua set up a stone under the oak that was in the sanctuary of Jehovah. And Joshua said unto the universal people, Behold, this stone shall be to us for a witness; for it hath heard all the discourses of Jehovah, which He spake to us; and it shall be for a witness against you, lest ye deny your God (Josh. 24:26, 27).

The contents of these two verses in the internal sense is plain from the things unfolded, but still these things must needs be obscure unless the nature of the spiritual kingdom is known. This kingdom consists of those who are in the truth of faith, but who make this the truth of life, and thus good; for when the truth of faith is lived, it becomes good, and is called the "good of truth," but in its essence it is truth in act. In the Lord's spiritual church the truth of faith is various, for that is said to be truth in one church which in another is said not to be truth, and this according to the doctrine of each; thus it is doctrinal things that are called truths. These truths are what are conjoined with good, and make the good of the spiritual church; and thus its good becomes such as is its truth, for good has its quality from truths. [2] Hence it is evident that the good of the spiritual church is impure; and because it is impure, the spiritual cannot be admitted into heaven except by Divine means. The veriest Divine means was that the Lord came into the world and made the Human in Himself Divine; by this the spiritual were saved. But because the good with them is impure, they must needs be infested by evils and falsities, and thus be in combats; but the Lord provides that by means of these combats the impurity in them may gradually be purified, for the Lord fights for them. This is what is signified by "the daughter marched upon the wall," and by "the archers embittered him, and shot at him, and hated him, and he shall sit in the strength of his bow, and the arms of his hands are made strong by the hands of the mighty Jacob, from whence is the shepherd, the stone of Israel." [3] See what has already been said about those who are of the spiritual church, namely, that they are in obscurity as to truth and the derivative good (n. 2708, 2715, 2718, 2831, 2935, 2937, 3241, 3246, 3833, 6289); that this obscurity is illumined by the Lord's Divine Human (n. 2716); that before the Lord's coming there was not such a spiritual kingdom as after His coming (n. 6372); that the Lord came into the world in order to save the spiritual; and that they are saved by means of the Lord's Divine Human (see n. 2661, 2716, 2833, 2834, 3969). Hence also it is plain that by "the arms of his hands were made strong by the hands of the mighty Jacob, from whence is the shepherd the stone of Israel," is signified the power of fighting derived from the omnipotence of the Lord's Divine Human, whence is all the good and truth in the spiritual kingdom (n. 6424-6426).

By the God of thy father, and He shall help thee. That this signifies that He is the God of the Ancient Church, is evident from the representation of Jacob, who here is the "father," as being the Ancient Church (n. 4439, 4514, 4680, 4772). This church was a spiritual church, and in it the Lord was worshiped, who is here meant by the "God of the Ancient Church," from whom is help in the combats spoken of above.

And with Shaddai. That this signifies the Lord the Benefactor after temptations, is evident from the signification of "Shaddai," the Lord being so called relatively to temptations, and to benefactions after temptations (see n. 1992, 3667, 4572, 5628).

And He shall bless thee with the blessings of heaven above. That this signifies with good and truth from within, is evident from the signification of "blessings," as being the multiplication of truth and the fruitfulness of good; "blessing" in the spiritual sense being nothing else; and from the signification of "heaven above," as being from within, for the heaven of man is in his interiors, because the man who is in the good of life is as to his interiors in society with angels, thus in heaven, and as to his exteriors is in society with men, thus in the world. Therefore when man receives the good and truth which flow in from the Lord through heaven from within, he is "blessed with the blessings of heaven above."

With the blessings of the deep that lieth beneath. That this signifies with the memory-knowledges that are in the natural, is evident from the signification of "being blessed with blessings," as being to be endowed with such things as are from the spiritual world; and from the signification of the "deep that lieth beneath," as being the memory-knowledges in the natural. It is relatively to the interiors (which are "heaven") that the natural is called "the deep that lieth beneath" (see above, n. 6430); and as the natural is signified by "the deep that lieth beneath," memory-knowledges are also signified, for these together with their delights are in the natural, and make its life, especially with the spiritual man, because by means of memory-knowledges he is introduced into truths, and by means of truths into good; from which it is evident that by "being blessed with the blessings of the deep that lieth beneath" is signified to be endowed with memory-knowledges, thus with truths, in the natural. By the "deep" are also signified the truths of memory-knowledge in the natural in the blessing of Joseph in Moses: Blessed of Jehovah be his land; for the precious things of heaven, for the dew, for the deep also that lieth beneath (Deut. 33:13).

With blessings of the breasts. That this signifies with the affections of good and truth, is evident from the signification of the "breasts," as being the affections of good and truth. That the "breasts" denote the affections of good and truth, is because they communicate with the organs of generation, and thereby also belong to the province of conjugial love (of which province see above, n. 5050-5062); and conjugial love corresponds to the heavenly marriage, which is the marriage of good and truth; for conjugial love descends from this marriage (n. 2618, 2728, 2729, 2803, 3132, 4434, 4835, 6179); hence by the "breasts" are signified the affections of good and truth. The same is also evident from the fact that infants are nourished by means of the breasts, and through this affection the "breasts" signify the conjunction of conjugial love with love toward offspring. [2] These affections are also signified by the "breasts" in Isaiah: Thou shalt suck the milk of the nations, and shalt suck the breasts of kings. For brass I will bring gold, and for iron silver (Isa. 60:16, 17); "to suck the breasts of kings" denotes good from truth, for by "kings" are signified truths (see n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148). That by the "milk of the nations," and by the "breasts of kings," there is signified something hidden which is spiritual, is manifest, for otherwise they would be words without meaning; that good and truth are signified is plain from what follows: "for brass I will bring gold, and for iron silver"; "brass" being natural good (n. 425, 1551), "gold" celestial good (n. 113, 1551, 1552, 5658), "iron" natural truth (n. 425, 426), and "silver" spiritual truth (n. 1551, 2954, 5658, 6112). [3] And in Ezekiel: As to the increase I made thee as the bud of the field, whence thou didst increase and grow up, and thou attainedst to ornament of ornaments; thy breasts were made firm, and thy hair grew (Ezek. 16:7); this is said of Jerusalem, by which is here signified the Ancient Spiritual Church; the "breasts" being "made firm" denotes interior affections of good and truth; "thy hair grew" denotes exterior affections which are of the natural (that "hair" is the natural as to truth, see n. 3301, 5247, 5569-5573). That in these words there is a spiritual sense which does not appear in the letter, is plain; for without that sense what could be meant by saying of Jerusalem that "her breasts were made firm, and her hair grew?" [4] In the same: There were two women the daughters of one mother who committed whoredoms in Egypt; they committed whoredoms in their youth, there were their breasts pressed, and there they touched the teats of their virginity (Ezek. 23:2, 3); that the "two women" are Jerusalem and Samaria, is there said, by whom in the internal sense are signified churches; by their "committing whoredoms in their youth with Egypt," is signified that they falsified the truths of the church by means of memory-knowledges (that "to commit whoredom" is to falsify truths, see n. 2466, 4865; and that "Egypt" is memory-knowledge, n. 1164, 1165, 1186, 1462, 5700, 5702); hence "their breasts were pressed" denotes that the affections of good and truth were perverted by means of falsifications. That such things are signified by the "whoredom of the women," and by the "pressing of their breasts," is evident to those who look into the meaning of the description of these women. [5] In Hosea: Plead ye with your mother, let her put away her whoredoms from her faces, and her adulteries from between her breasts, lest I strip her naked, and make her as a wilderness, and set her as a land of drought, and slay her with thirst (Hos. 2:2, 3); "mother" denotes the church (n. 289, 2691, 2717, 3703, 4257, 5581); "whoredoms" denote falsifications of truth (n. 2466, 4865); "adulteries," adulterations of good (n. 2466, 2729, 3399); hence "adulteries from between the breasts" denote the affections of good and truth adulterated; "to strip naked" denotes to deprive of all truth (n. 1073, 4958, 5433); "to make her as a wilderness, to set her as a land of drought, and to slay her with thirst" denotes to extinguish all truth. [6] Again: Give them a miscarrying womb and dry breasts (Hos. 9:14); where "dry breasts" denote affections not of truth and good. And in Isaiah: Stand still ye women that are secure, hear my voice; ye daughters that are confident, with your ears perceive my discourse; strip and make thyself bare, and gird upon the loins; they smite themselves upon the breasts for the fields of pure wine and the fruitful vine (Isa. 32:9, 11, 12); where "daughters" denote affections (n. 2362, 3024, 3963); "to be made bare" denotes to be deprived of truth (n. 1073, 4958, 5433); "to gird themselves upon the loins" denotes to be in grief on account of lost good; "to smite upon the breasts," denotes to be in grief on account of lost good of truth; and because these things are signified, it is said "for the fields of pure wine and the fruitful vine;" for a "field" denotes the church as to good, thus the good of the church (n. 2971, 3196, 3310, 3766), and a "vine" denotes the spiritual church, consequently the good of truth (n. 5113, 6375, 6376). [7] In Revelation: I saw seven golden lampstands, and in the midst of the seven lampstands one like the Son of man, clothed with a garment down to the foot, and girded about at the breasts with a golden girdle (Rev. 1:12, 13); the "golden lampstands" denote the truths of good; the "Son of man" denotes the Divine truth; "girded about at the breasts with a golden girdle" denotes the good of love. That these things seen by John involve such things as are of the Lord's kingdom and His church, everyone may conclude from the sanctity of the Word; for what sanctity would there be in making predictions about the kingdoms of this world? Hence it may be seen that heavenly things are signified by the "lampstands," and by the "Son of man being clad with a garment down to the feet, and being girded about at the breasts with a golden girdle." [8] In Luke: A certain woman from the people lifted up her voice and said concerning Jesus, Blessed is the womb that bare Thee, and the breasts which Thou hast sucked. But Jesus said, Yea rather, blessed are they that hear the Word of God and keep it (Luke 11:27, 28); from the Lord's answer it is plain what is signified by a "blessed womb," and what by "breasts," namely, those who hear the Word of God and keep it; thus the affections of truth which those have who hear the Word of God; and the affections of good which those have who keep or do it.

And of the womb. That this signifies their conjunction, namely, the conjunction of good and truth, is evident from the signification of "the womb," as being the inmost of conjugial love; and as conjugial love comes forth from the heavenly marriage, which is the conjunction of good and truth, therefore this conjunction is signified by the "womb." (That the inmost of conjugial love is signified by the "womb" may be seen above, n. 4918; and that conjugial love comes forth from the heavenly marriage, or from the conjunction of good and truth in heaven, n. 2618, 2728, 2729, 2803, 3132, 4434, 4835, 6179.)

The blessings of thy father shall prevail above the blessings of my progenitors. That this signifies that this church has spiritual good from the natural, is evident from the representation of Joseph, as being the spiritual church (see n. 6417); from the representation of Israel, here the "father," as being spiritual good from the natural (n. 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833); and from the representation of Isaac and Abraham, here the "progenitors," as being in the supreme sense the Lord's internal Divine-"Isaac," the internal Divine Human, or the Lord's Divine Rational (n. 1893, 2066, 2072, 2083, 3012, 3194, 3210); and "Abraham" the Lord's Divine Itself (n. 2011, 3251, 3439, 4615); but in the relative sense "Abraham and Isaac" denote the internal of the Lord's kingdom and church (n. 6098, 6185, 6276). From all this it may in some measure be seen what is signified by "the blessings of thy father shall prevail over the blessings of my progenitors," namely, that the spiritual church should have good from the natural or external man, but not from the rational or internal man; for the good of the man of the spiritual church is in the natural, nor does it go further; but the good of the celestial church is in the rational. That this is the meaning cannot possibly be known unless it is known what Israel and Abraham and Isaac represent, and also where and whence is the good of the spiritual church.

Even to the desire of the hills of an age. That this signifies to celestial mutual love, is evident from the signification of the "hills of an age," as being the things of mutual love (of which in what follows). That the spiritual church may come to this love, is signified by "even to the desire of the hills of an age." Before it is shown from other passages of the Word that by the "hills of an age" is signified mutual love, it must first be told what is meant by the mutual love to which the man of the spiritual church, represented by Joseph, busies himself in arriving. From what has frequently been said and shown above, it is evident that there are two kingdoms which constitute heaven, namely, the celestial kingdom and the spiritual kingdom. The difference between these two kingdoms is that the internal good of the celestial kingdom is the good of love to the Lord, and its external is the good of mutual love; they who are of this kingdom are in the good of love, but not in the truth which is called the truth of faith, for this is in the good of this kingdom, insomuch that it cannot be seen separately from good, and therefore they who belong to this kingdom cannot even mention faith (n. 202, 203, 4448), because with them instead of the truth of faith there is the good of mutual love. But as regards the spiritual kingdom, its internal is the good of charity toward the neighbor, while its external is the truth of faith. [2] From all this it is evident what is the difference between these two kingdoms, and also that they agree in the fact that the external of the celestial kingdom coincides with the internal of the spiritual kingdom, through the intermediate which is called the "celestial of the spiritual." For as before said the external of the celestial kingdom is the good of mutual love, and the internal of the spiritual kingdom is the good of charity toward the neighbor; but the good of mutual love is more interior than the good of charity toward the neighbor, because the former is from the rational, but the latter is from the natural. But although the good of mutual love (which is the external of the celestial church) is more interior, and the good of charity toward the neighbor is more exterior, nevertheless, as just said, the Lord conjoins these goods by an intermediate, and thus conjoins these two kingdoms. [3] In order to make a distinction between the external good of the celestial church and the internal good of the spiritual church, in the following pages we may call the former good the good of mutual love, and the latter the good of charity toward the neighbor, which difference has not been heretofore observed. These things being first known, it may be said what is signified by "even to the desire of the hills of an age," which is among the blessings of Israel concerning this spiritual church, namely, that the spiritual kingdom may rise above the good of charity even to the good of mutual love, which is of the celestial kingdom; and that in this way these two kingdoms may be intimately conjoined: this is what is signified by these words. [4] In very many passages of the prophetic Word mention is made of "mountains and hills," and by them in the internal sense are signified the goods of love-by "mountains" the good of love to the Lord, which is the internal of the celestial kingdom; and by "hills" the good of mutual love, which is the external of the same kingdom; but where the spiritual kingdom is treated of, then by "mountains" is signified the good of charity toward the neighbor, which is the internal of this kingdom, and by "hills" the truth of faith, which is its external. Be it known that every church of the Lord is internal and external, and so is each of His kingdoms. [5] That such is the signification of "hills," is evident from the following passages: In the latter days the mountain of Jehovah shall be for the head of the mountains, and shall be exalted above the hills (Isa. 2:2; Mic. 9:1); the "mountain of Jehovah," which is Zion, denotes the Lord's celestial kingdom, thus the good of this kingdom, which is of love to the Lord; thus in the supreme sense it is the Lord Himself, for all the love and all the good in the celestial kingdom belong to the Lord. [6] The like is signified by the "mountain of Zion" elsewhere in the Word, and by the "hill thereof" the good of mutual love, as in Isaiah: Jehovah Zebaoth shall come down to fight upon the mountain of Zion, and upon the hill thereof (Isa. 31:4); where "hill" denotes the good of mutual love; and as by a "hill" is signified the good of mutual love, and by a "mountain" the good of celestial love, which is the good of love to the Lord, it is said that "Jehovah would descend to fight upon that mountain." Jehovah does not fight upon the mountain of Zion and the hill thereof; but where the good of love is, it is for this, that is, for those who are in it, that the Lord (in this passage "Jehovah") fights. If He fought for Zion and for Jerusalem, it is because they represented the celestial church. Therefore also the mountain of Zion was called holy, and Jerusalem also was said to be holy, when yet in itself it was filthy, as is plain from the prophets, where its abominations are treated of. [7] In David: The mountains shall bring peace, and the hills in righteousness (Ps. 72:3). In the same: Praise Jehovah ye mountains, and all hills (Ps. 148:9). In the same: The mountains skipped like rams, the hills like the sons of the flock (Ps. 114:4, 6). Again: A mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan. Why leap ye, ye mountains, ye hills of mountains? God desires to dwell in it, Jehovah also shall dwell forever (Ps. 68:15, 16). In these passages "mountains" denote celestial love, and "hills" spiritual love; that mountains are not here meant, nor hills, nor they who were upon mountains and hills, is very manifest. [8] In Isaiah: There shall be upon every high mountain, and upon every lifted up hill, streams, channels of waters (Isa. 30:25); "channels of waters" denote the knowledges of good and of truth, which are said to be "upon every high mountain and lifted up hill" because these knowledges flow from the goods of celestial and spiritual love. [9] In Habakkuk: Jehovah stood and measured the earth; He saw and dispersed the nations, because the mountains of eternity were scattered, and the hills of an age humbled themselves (Hab. 3:6); the "mountains of eternity" denote the good of love of the Most Ancient Church, which was celestial; the "hills of an age," the good of mutual love that belonged to that church; the former being its internal, the latter its external. When that church is meant in the Word, seeing that it was the most ancient one, "eternity" is sometimes added, as here the "mountains of eternity," and elsewhere the "days of eternity" (n. 6239); and an "age" also is added, as here the "hills of an age," and also in the prophetic utterance of Israel: "to the desire of the hills of an age." Hence it is evident that by the "hills of an age" are signified the goods of mutual love, which are of the celestial church, or of the Lord's celestial kingdom. [10] So in Moses, in his prophetic utterance about Joseph: Of the first-fruits of the mountains of the east, and of the precious things of the hills of eternity, let them come on the head of Joseph (Deut. 33:15, 16). In Isaiah: The mountains and the hills shall resound with singing, and all the trees of the field shall clap their hands (Isa. 55:12). In Joel: In that day the mountains shall drop down new wine, and the hills shall flow with milk, and all the brooks of Judah shall flow with waters (Joel 3:18; Amos 9:13). In Ezekiel: My sheep wander in all the mountains, and upon every high hill, and upon all the faces of the earth are they scattered. I will make them, the compass of My hill, a blessing; and I will send down the rain in its season (Ezek. 34:6, 26). In Jeremiah: Wasters are come upon all the hills in the wilderness; for the sword of Jehovah devoureth (Jer. 12:19). In these passages the goods of celestial love are signified by "mountains;" and likewise by "hills," but in a lower degree. [11] Because "mountains" and "hills" signified such things, in the Ancient Church their Divine worship also was upon mountains and upon hills; and afterward the Hebrew nation set altars upon mountains and hills, and there sacrificed and burnt incense; and where there were no hills, they constructed high places. But because this worship became idolatrous, through holding the mountains and hills themselves holy, and thinking nothing at all about the holy things which they signified, this worship was therefore forbidden the Israelitish and Jewish people, because that people was more prone to idolatry than any other. In order however that this representative which had been in ancient times might be retained, the mountain of Zion was chosen, and by it in the supreme sense was represented the Divine good of the Lord's Divine love, and in the relative sense the Divine celestial and the Divine spiritual in His kingdom. [12] As such things were signified, Abraham was commanded to sacrifice his son upon one of the mountains in the land of Moriah; and the Lord was also seen upon a mountain by Moses, and the Law was promulgated from the elevation of a mountain, for He was seen by Moses upon Mount Horeb, and the Law was promulgated upon Mount Sinai; and the temple of Jerusalem was also built upon a mountain. [13] That from an ancient rite holy worship was held upon mountains and hills, and afterward the Gentiles and also the idolatrous Israelites and Jews sacrificed and burnt incense thereon, is plain in Jeremiah: Thine adulteries, and thy neighings, the wickedness of thy whoredom, upon the hills in the field, I have seen thine abominations (Jer. 13:27); speaking of Jerusalem. In Ezekiel: When their pierced ones shall be in the midst of their idols, round about their altars, upon every high hill, in all the heads of the mountains, and under every green tree, and under every tangled oak (Ezek. 6:13). In Jeremiah: Upon every high hill, and under every green tree, thou transgressing harlot (Jer. 2:20; 3:6; and 1 Kings 14:23; 2 Kings 16:4; 17:10). [14] Because idolatrous worship took place upon mountains and hills, by them are signified in the opposite sense the evils that belong to the love of self; as in Jeremiah: The mountains, and lo they are shaken, and all the hills are overturned. I held and lo there was no man, and all the birds of heaven had flown away (Jer. 4:24, 25). In Isaiah: Every valley shall be lifted up, and every mountain and hill shall be humbled (Isa. 40:4). In the same: Behold I have put thee for a thresher of a new thresher, set with spikes; thou shalt thresh the mountains, and shalt make the hills as chaff (Isa. 41:15). Again: I will lay waste mountains and hills, and dry up all their herbage (Isa. 42:15). And in Micah: Hear ye I pray what Jehovah speaketh: Arise, contend thou with the mountains, and let the hills hear thy voice (Mic. 6:1). In Jeremiah: My people have been lost sheep, their shepherds have misled them, refractory mountains, they have gone from a mountain upon a hill, they have forgotten their fold (Jer. 50:6; and in other places, as Jer. 16:6; Nah. 1:5, 6). [15] The reason why "mountains" and "hills" signified the goods of celestial and spiritual love, was that they were prominent above the earth, and by things prominent and high were signified those which were of heaven, and in the supreme sense which were of the Lord. For the "land of Canaan" signified the Lord's heavenly kingdom (n. 1607, 3038, 3481, 3705, 4240, 4447); hence all things in that land were significative, the "mountains" and "hills" being significative of such things as are high; for when the most ancient people who were of the celestial church ascended a mountain they thought of height, and from height, of what is holy, because Jehovah or the Lord was said to dwell "in the highest," and because in the spiritual sense "height" denoted the good of love (n. 650).

They shall be on the head of Joseph. That this signifies these things as to the interiors, is evident from the signification of "head," as being the interiors, because all things of man are there in their first principles, and it is also from correspondence that the interior things are signified by the head. Hence the "neck" signifies what is intermediate; the "body," exterior things; and the "feet" with the "soles," outermost ones. This correspondence is from the fact that heaven bears relation to a Great Man; the inmost heaven, where is the Lord's celestial kingdom, relates to the head of that man; the middle or second heaven, where is the spiritual kingdom, to the body; and the ultimate or first heaven, to the feet (n. 4938, 4939, 5328, 6292).

And on the crown of the head of the Nazirite of his brethren. That this signifies as to the exteriors, is evident from the signification of the "crown of the head of a Nazirite," as being exterior things (of which presently); and from the representation of the sons of Israel, who here are "his brethren," as being spiritual truths in the natural (see n. 5414, 5879, 5951), which also are relatively exterior, for the man of the spiritual church is in the good of truth, and this good is interior, because in the interior natural. That a "Nazirite" signifies exterior things is because the Nazirites represented the Lord as to the Divine natural, which is the external Divine Human. That this was what they represented is evident from the fact that the Naziriteship is the hair, and that its sanctity consisted in the hair, which was for the sake of the representation that has been mentioned; for the hair corresponds to and hence signifies what is natural (n. 3301, 5247, 5569-5573). This is also plain from those who made a vow of Naziriteship, who were then forbidden to shave their hair (Num. 6:5); and afterward, when they had completed the days of the Naziriteship, they were to shave the head at the door of the tent, and to put the hair into the fire under the sacrifice of the peace-offering (Num. 6:13, 18). This is further evident from Samson, who was a Nazirite, in that his strength consisted in his hair (Judg. 13:3, 5; 16; see n. 3301). Hence it is written in Jeremiah: Cut off the hair of thy Naziriteship, and cast it away, and take up a lamentation on the hills (Jer. 7:29). From these passages it is evident that by the "crown of the head of a Nazirite" are signified exterior things, for the crown of the head of a Nazirite is where his hair is. This is the secret signified by the Nazirites in the Word.

From all that Israel foretold about Joseph, it is also evident that in each detail there is an internal sense, and that without this sense scarcely anything is understood. He who looks only at the sense of the letter may believe that these things that were said about Joseph would happen to his descendants through Manasseh and Ephraim (Gen. 48:1). But in their history in the books of Moses, Joshua, Judges, Samuel, and Kings, nothing of the kind is found; for they were not blessed above the rest of the tribes, and they like the rest were led into captivity and dispersed among the Gentiles; from which it is evident that what is stated in the sense of the letter is not signified, but something else that is in the internal sense. Also that without the internal sense it is impossible to know what all these things about Joseph involve-as that Joseph is "the son of a fruitful one, a fruitful one over a fountain, of a daughter, she marcheth upon the wall; the archers embitter him, and shoot at him, and hate him; and he shall sit in the strength of his bow, and the arms of his hands are made strong by the hands of the mighty Jacob, from thence is the shepherd, the stone of Israel;" that "the blessings of his father shall prevail above the blessings of his progenitors, even to the desire of the hills of an age;" and that "they shall be on the head of Joseph, and on the crown of the head of the Nazirite of his brethren;" all and each of which things are such that no one can know what they mean except from the internal sense.

Verse 27. Benjamin is a wolf; he shall seize in the morning, he shall devour the spoil, and at even he shall divide the prey. "Benjamin," signifies the truth of the good of the spiritual church, which is "Joseph;" "is a wolf," signifies the avidity of rescuing and delivering the good; "he shall seize in the morning, he shall devour the spoil," signifies that when the Lord is present it shall be done; "and at even he shall divide the prey," signifies their possession in the Lord's kingdom, when as yet they are in obscurity.

Benjamin. That he signifies the truth of the good of the spiritual church, which is "Joseph," is evident from the representation of Benjamin, as being the spiritual of the celestial (see n. 4592). The spiritual of the celestial is the truth of good, here the truth of that good which is of the spiritual church, which is represented by Joseph in this prophetic utterance of Israel; for as by Joseph is represented the spiritual church (n. 6417), by him is also represented the good of that church, because the church is the church from good; the truth of this good is "Benjamin."

Is a wolf. That this signifies the avidity of rescuing and delivering the good, is evident from the signification of a "wolf," as being one who seizes and scatters; and as in the Word "beasts" signify cupidities, a "wolf" signifies the avidity of seizing, as is also evident from the passages in the Word where a "wolf" is mentioned; as in Matthew: Beware ye of false prophets, who come unto you in sheep's clothing, but inwardly they are ravening wolves (Matt. 7:15). And in John: He that is a hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf seizeth them, and scattereth the sheep (John 10:12). Likewise in other places (as Luke 10:3; Jer. 5:6; Ezek. 22:27; Zeph. 3:3). Hence it is plain that by a "wolf" are signified those who seize, but here one who rescues from hell those who have been seized. The signification of a "wolf" is in a similar category to that of a "lion," also a rapacious animal, concerning which also it is said that it "seizeth the rapine," "gathereth spoil," and "preyeth upon prey," as is here said of a wolf; and yet in a good sense a "lion" signifies truth in power from good (n. 6367). It is similar with other rapacious beasts, as leopards, eagles, etc.

He shall seize in the morning, he shall devour the spoil. That this signifies that when the Lord is present it shall be done, is evident from the signification of "morning," as being in the supreme sense the Lord (see n. 2405, 2780), hence that "he shall seize in the morning" denotes that when the Lord is present, then shall be rescuing and deliverance of the good; and from the signification of "devouring the spoil," as being to appropriate to Himself those whom He has rescued and delivered. (That "devouring" denotes to appropriate and conjoin with oneself, see n. 3168, 3513, 3596, 5643; that the "spoil" denotes those who have been rescued and delivered, is manifest.) That "seizing," "rapine," "spoil," and "prey" are also spoken of the Lord in the Word because of His rescuing and delivering the good, is evident from what was said above (verse 9) about Judah: "Judah is a lion's whelp; from the prey, my son, thou art gone up," by which is signified that from the Lord through what is celestial is deliverance from hell (n. 6368). Also from other passages in the Word, as in Isaiah: The roaring of Jehovah is like that of a lion, He roareth like young lions, and growleth, and layeth hold of the prey, so that there is none rescuing (Isa. 5:29). Again: As a lion roareth, and the young lion over his rapine, so shall Jehovah come down to fight upon the mountain of Zion (Isa. 31:4). In Jeremiah: I will rescue thee in that day, rescuing I will rescue thee; but thy soul is to thee for a spoil, because thou hast trusted in Me (Jer. 39:17, 18). In Zephaniah: Wait ye for Me, saith Jehovah, even unto the day that I rise up unto the prey (Zeph. 3:8). And in Isaiah: I will divide to Him among many, that He may divide the spoil with the strong ones (Isa. 53:12); where the Lord is spoken of in the whole chapter. [2] That "to devour the rapine or spoil" is to appropriate goods which have been seized by evils, is evident from the prophetic utterance of Balaam, in Moses: Behold, the people shall rise up as an old lion, and as a young lion shall he lift himself up; he shall not rest until he eat of the spoil (Num. 23:24). From all this it is evident that "rapine," "spoil," and "prey," denote the rescuing and deliverance of the good by the Lord. This is predicated of the truth represented by Benjamin, because to truth is attributed power (n. 3091, 4931), but that which it has from good (n. 6344, 6423).

And at even he shall divide the prey. That this signifies their possession in the Lord's kingdom when as yet they are in obscurity, is evident from the signification of "evening," as being what is obscure (see n. 3056, 3833); and from the signification of "dividing the prey," as being to give a possession in the heavenly kingdom; for by "prey" are signified those who have been rescued and delivered by the Lord; hence by "dividing the prey" is signified distribution, namely, among those who are in heaven, which is the same as their having a possession in the Lord's kingdom. This is said to be done "in the evening," because they who are being elevated into heaven are at first in obscurity; for they cannot come to clearness until they have been in heaven, and have been instructed with respect to truths by the Lord through the angels, into whose society they are sent; for there is need of time in order that the obscurity induced by falsities may be dissipated.

These are the things signified by "Benjamin;" but without the internal sense, who can say what the things which are said of him involve, as that he is a "wolf," that he "shall seize in the morning," that he "shall devour the spoil, and at evening shall divide the prey?" These things would be altogether hidden unless revealed by the internal sense. Of this kind are very many things in the prophets, of which if viewed from the letter few are understood; but if viewed from the internal sense all are understood. From all this it may now be seen that by the "sons of Jacob," and by the "tribes" named from them, are signified such things as are of the Lord's church and kingdom.

Verse 28. All these are the twelve tribes of Israel; and this is what their father spake to them, and blessed them; every one according to his blessing he blessed them. "All these are the twelve tribes of Israel," signifies all truths and goods in the complex; "and this is what their father spake to them," signifies communication through influx from spiritual good; "and blessed them, every one according to his blessing he blessed them," signifies predictions as to the spiritual life, of what would happen to each one in such a state.

All these are the twelve tribes of Israel. That this signifies all truths and goods in the complex, is evident from the signification of the "twelve tribes of Israel," as being all truths and goods in the complex (see n. 3858, 3926, 3939, 4060, 6335, 6397). That these are signified by the "tribes," is plain not only from what has been said about the tribes in the places cited, but also from what has been said about them in this chapter.

And this is what their father spake to them. That this signifies communication through influx from spiritual good, is evident from the signification of "speaking," as being to inflow (see n. 2951, 5481, 5743, 5797), here communication through influx; and from the representation of Israel, who is here their "father," as being spiritual good (n. 4598, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833).

And blessed them; every one according to his blessing he blessed them. That this signifies predictions as to the spiritual life, of what would happen to each one in such a state, is evident from the signification of "blessing," as being prediction (see n. 6230, 6254); and from the signification of "every one according to his blessing he blessed them," as being what would happen to each one. That it is as to the spiritual life of each one in such a state, is plain from all that has been said in this chapter of the sons of Israel or the tribes named from them; for by them are described all states of the church as to goods and truths, thus as to the spiritual life of everyone within the church.

Verses 29-33. And he commanded them, and said unto them, I am being gathered unto my people; bury me unto my fathers unto the cave that is in the field of Ephron the Hittite; in the cave that is in the field of Machpelah, which is upon the faces of Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite for a possession of a sepulcher. There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah: the purchase of the field and of the cave that is therein, was from the sons of Heth. And Jacob finished commanding his sons, and he gathered up his feet unto the bed, and expired, and was gathered unto his peoples. "And he commanded them, and said unto them," signifies insinuation; "I am being gathered unto my people," signifies that he would be in the goods and truths of the natural which are from him; "bury me unto my fathers," signifies that therein also are interior things and what is inmost; "unto the cave," signifies where is obscurity; "that is in the field of Ephron the Hittite," signifies which nevertheless can become clear; "in the cave that is in the field of Machpelah," signifies in this obscurity; "which is upon the faces of Mamre," signifies the quantity and quality thereof; "in the land of Canaan," signifies where the church is; "which Abraham bought with the field from Ephron the Hittite," signifies redemption; "for a possession of a sepulcher" signifies regeneration; "there they buried Abraham and Sarah his wife, there they buried Isaac and Rebekah his wife, and there I buried Leah," signifies that all the interior things are in order in the good and truth in the natural; "the purchase of the field and of the cave that is therein was from the sons of Heth," signifies the redemption of those who receive truth, and through truth good; "and Jacob finished commanding his sons," signifies the effect of the insinuation; "and he gathered up his feet unto the bed," signifies as to his lower things in which were things interior, unto the good and truth of the lower natural; "and expired," signifies new life there; "and was gathered unto his peoples," signifies that he was in the goods and truths of the natural which are from him.

And he commanded them, and said unto them. That this signifies insinuation, is evident from what follows, when Israel speaks to his sons about burying him in the cave of the field of Machpelah, where Abraham and Isaac were buried, whereby is signified life in the truths and goods of the natural, in which are interior things and what is inmost; and because these are treated of in what now follows, therefore by "commanding his sons and saying unto them" is signified insinuation into these things (that "to command" signifies influx, see n. 5486, 5732, thus it signifies insinuation).