3803. And Jacob told Rachel that he was her father’s brother. That this signifies the affinity of the good which is “Jacob” and of the good which is “Laban,” is evident from the signification of “telling,” as being to make known; and from the representation of Jacob, as being good (concerning which see above); and from the representation of Rachel to whom this was made known, as being the affection of interior truth (n. 3793); and from the signification of “brother,” who here is Jacob, as being good (n. 367, 2360, 3303, 3459); and from the signification of “father,” who here is Laban, as also being good (n. 3703). From all this and also from the series it is evident that by “Jacob told Rachel that he was her father’s brother,” is signified the affinity of the good which is “Jacob” and of the good which is “Laban.” But to set forth this affinity itself, and the consequent conjunction of the two through the affection of interior truth (which is “Rachel”) would be to make the subject more obscure, because few know what the good of the natural is, and that this is distinct from the good of the rational; or what is the collateral good of a common stock; or again what is the affection of interior truth. He who by his own investigation has not acquired for himself some idea concerning these things, receives but a faint idea, if any, from description; for a man receives only so much from others as he either has of his own, or acquires for himself by looking into the matter in himself; all the rest passes away. Suffice it to know that there are innumerable affinities of good and truth, and that the heavenly societies are in accordance therewith (seen. 685, 917, 2739, 3612).

[2] The reason why Jacob calls himself the “brother” of Laban, when yet he was his sister’s son, is that all are brethren from good; and for the same reason Laban in his turn calls Jacob “brother” (verse 15). It is good which makes blood relationship, and which conjoins; for good is of love, and love is spiritual conjunction. This is the reason why in the ancient churches all those who were in good were called brethren, and even in the Jewish Church; but inasmuch as this church esteemed all others vile, and supposed themselves alone to be the chosen, they called only those brethren who were born Jews, and all others they called either companions or strangers. The primitive Christian Church also called all brethren who were in good, but afterwards only those who were within their own congregation. But the name “brother” vanished away from among Christians, together with good, and when truth succeeded in the place of good, or faith in the place of charity, then they could no longer from good call one another brethren, but neighbors. This also is the effect of the doctrine of faith without the life of charity, in that brotherhood with one of lower station than themselves seems to be beneath them; for with such persons brotherhood does not derive its origin from the Lord, and consequently from good; but from self, and consequently from honor and gain.3803a. And that he was Rebekah’s son. That this signifies the conjunction of these affinities, is evident without explication; for Rebekah, who was the mother of Jacob and the sister of Laban, was she from whom was the conjunction.

2524. And she herself also said, He is my brother. That this signifies that the rational itself dictated that celestial good should be adjoined to it, is evident from the signification of a “sister” (here meant by “she herself”) as being the rational (n. 1495, 2508); and from the signification of a “brother,” as being the good of truth (n. 367, 2508). For the case herein is as follows: Divine good and Divine truth are united to each other as if by marriage; for thence comes the heavenly marriage, and thence comes marriage love also, even down to lower nature. But the good and truth of the rational are not conjoined with each other as by marriage, but by consanguinity, like brother and sister; since the rational as to truth is conceived from the influx of Divine good into the affection of knowledges [scientiarum et cognitionum] (see n. 1895, 1902, 1910); and the good of the rational, through the influx of Divine good into that truth, which then becomes the good itself of charity, which is the “brother” of faith, or what is the same, of truth (n. 367)

[2] But in regard to the good and truth of the rational, the procuring of this takes place in such a way that its good is from Divine good, whereas its truth is not from Divine truth; for the truth of the rational is procured by means of knowledges [scientias et cognitiones], which are insinuated through the external and internal senses, thus by an external way. Hence it is that there adhere to its truths many fallacies from the senses, which cause the truths not to be truths; nevertheless when Divine good flows into them, and conceives them, they then appear as truths, and are acknowledged as truths, although they are nothing but appearances of truth. The good itself is then modified in these truths according to the shades there, and becomes in quality like the truth. This is one arcanum which lies hidden in these words, that the rational thus dictated that celestial good should be adjoined to it.