8423. And there shall be double over what they gather day by day. That this signifies that the goods are to be conjoined, is evident from the signification of “there being double,” as being to be conjoined (that to be conjoined is signified by “double,” is because “two” denotes conjunction, see n. 1686, 3519, 5194); from the signification of “gathering,” as being to receive (n. 8418); and from the signification of “day by day,” that is, on each day, as being continually (also n. 8418). That “two” denotes conjunction, is because there are two things to which all things in the universe bear relation, namely, good and truth, or what is the same, love and faith; for good is of love, and truth is of faith. Hence also there are two things with man which make his life, namely the will and understanding. The will with man has been formed to receive good or love, and the understanding to receive truth or faith. The conjunction of these two is called a “marriage,” for these two when conjoined are circumstanced in like manner as are a married pair: they love each other; they conceive and bring forth; and the consequent offspring is called “fruit.” From this it is now plain why “two” or “double” signifies conjunction, for without the conjunction of these two nothing is ever born or produced. It may be added that from all this it can be plainly seen that without love or charity faith can produce no fruit; but that fruit must be from the two conjoined.

714. That affections of good are signified by “every clean beast” is evident from what has been said and shown before respecting beasts n. 45-46vvv3, 142-143, 246). The reason why affections are thus signified is that man in himself, and regarded in what is his own, is nothing but a beast. He has very similar senses, appetites, desires; and all his affections are very similar. His good, nay, even his best loves, are very similar; as the love for companions of his own kind, the love of his children, and of his wife; so that they do not at all differ. But his being man, and more than beast, consists in his having an interior life, which beasts never have nor can have. This life is the life of faith and love from the Lord. And if this life were not within everything that he has in common with beasts, he would not be anything else. Take only one example-love toward companions: if he should love them only for the sake of himself, and there were nothing more heavenly or Divine in his love, he could not from this be called a man, because it is the same with beasts. And so with all the rest. If therefore there were not the life of love from the Lord in his will, and the life of faith from the Lord in his understanding, he would not be a man. By virtue of the life which he has from the Lord he lives after death; because the Lord adjoins him to Himself. And thus he can be in His heaven with the angels, and live to eternity. And even if a man lives as a wild beast, and loves nothing whatever but himself and what regards himself, yet so great is the Lord’s mercy-for it is Divine and Infinite-that He does not leave him, but continually breathes into him His own life, through the angels; and even supposing that he receives it no otherwise, it still causes him to be able to think, to reflect, to understand whether a thing is good or evil-in relation to what is moral, civil, worldly, or corporeal-and therefore whether it is true or false.