1557. Between Bethel and Ai. That this signifies the celestial things of knowledges, and worldly things, is evident from the signification of “Bethel,” which is the light of wisdom by means of knowledges (see n. 1453); and from the signification of “Ai,” which is the light from worldly things (also spoken of in n. 1453). From what is there said, it may be seen what the Lord’s state then was, namely, that it was childlike; and the state of a child is such that worldly things are present; for worldly things cannot be dispersed until truth and good are implanted in celestial things by means of knowledges; for a man cannot distinguish between celestial and worldly things until he knows what the celestial is, and what the worldly. Knowledges make a general and obscure idea distinct; and the more distinct the idea is made by means of knowledges, the more can the worldly things be separated.

[2] But still that childlike state is holy, because it is innocent. Ignorance by no means precludes holiness, when there is innocence in it; for holiness dwells in ignorance that is innocent. With all men, except with the Lord, holiness can dwell solely in ignorance; and if not in ignorance, they have no holiness. With the angels themselves, who are in the highest light of intelligence and wisdom, holiness also dwells in ignorance; for they know and acknowledge that of themselves they know nothing, but that whatever they know is from the Lord. They also know and acknowledge that all their memory-knowledge, intelligence, and wisdom, is as nothing in comparison with the infinite knowledge, intelligence, and wisdom of the Lord; thus that it is ignorance. He who does not acknowledge that there are infinite things with which he is not acquainted, beyond those with which he is acquainted, cannot be in the holiness of ignorance in which are the angels.

[3] The holiness of ignorance does not consist in being more ignorant than others; but in the acknowledgment that of himself a man knows nothing, and that the things he does not know are infinite in comparison with those he does know; and especially does it consist in his regarding the things of the memory and of the understanding as being of but little moment in comparison with celestial things; that is, the things of the understanding in comparison with the things of the life. As regards the Lord, as He was conjoining things human with things Divine, He advanced according to order; and He now for the first time arrived at the celestial state such as He had had when a child; in which state worldly things also were present. By advancing from this into a state still more celestial, He at length came into the celestial state of infancy, and in this He fully conjoined the Human Essence with the Divine Essence.

1453. Having Bethel toward the sea, and Ai on the East, signifies that the Lord’s state was still obscure, that is to say, in regard to the knowledges of celestial and spiritual things; for it is one thing to be in celestial things, and another to be in the knowledges of celestial things. Infants and children are in celestial things more than adults, because they are in love toward their parents, and in mutual love, and also in innocence; but adults are in the knowledges of celestial things more than infants and children, while very many of them are not in the celestial things of love. Before man is instructed in the things of love and faith, he is in an obscure state, that is, in regard to knowledges; which state is here described by having Bethel toward the sea, that is on the west, and Ai on the east. By “Bethel,” as has been said, is signified the knowledges of celestial things; but by “Ai” the knowledges of worldly things. The knowledges of celestial things are said to be “on the west” when they are in obscurity, for in the Word “the west” signifies what is obscure; and the knowledges of worldly things are said to be “on the east” when they are in clearness, for relatively to the west, the east is clearness. That the west and the east have this signification needs no confirmation, for it is evident to everyone without confirmation.

[2] And that “Bethel” signifies the knowledges of celestial things, may be seen from other passages in the Word where Bethel is named; as in the next chapter, where it is said that

Abram went on his journeys from the south even to Bethel, unto the place where his tent was in the beginning, between Bethel and Ai, unto the place of the altar which he made there (Genesis 13:3-4); where “on his journeys from the south to Bethel,” signifies progression into the light of knowledges, on which account it is not here said that Bethel was on the west and Ai on the east. When Jacob saw the ladder, he said:

This is none other but the House of God, and this is the gate of heaven; and he called the name of that place Bethel (Genesis 28:17, 19); where the knowledge of celestial things is in like manner signified by “Bethel;” for man is a Bethel, that is a House of God, and also a gate of heaven, when he is in the celestial things of knowledges. When a man is being regenerated, he is introduced by means of the knowledges of spiritual and celestial things; but when he has been regenerated, he has then been introduced, and is in the celestial and spiritual things of the knowledges. Afterwards:

God said unto Jacob, Arise, go up to Bethel, and dwell there; make there an altar to God who appeared unto thee (Genesis 35:1, 6-7); where in like manner “Bethel” signifies knowledges.

[3] That the ark of Jehovah was in Bethel, and that the sons of Israel came thither and inquired of Jehovah (Judges 20:18, 26-27; 1 Samuel 7:16; 10:3) signify similar things; also that the king of Assyria sent one of the priests whom he had brought from Samaria, and he dwelt in Bethel, and taught them how they should fear Jehovah (2 Kings 17:27-28).

In Amos:

Amaziah said unto Amos, O thou seer, go flee thee away into the land of Judah, and there eat bread, and there shalt thou prophesy; but prophesy not again any more at Bethel, for this is the king’s sanctuary, and this is the house of the kingdom (Amos 7:12-13).

[4] After Jeroboam had profaned Bethel (1 Kings 12:32; 13:1-8; 2 Kings 23:15) it had an opposite representation (see Hosea 10:15; Amos 3:14-15; 4:5-7). But that “Ai” signifies the knowledges of worldly things, may also be confirmed from the historical and the prophetical parts of the Word (see Joshua 7:2; 8:1-28; Jeremiah 49:3-4).