710. And she being with child.- That this signifies nascent doctrine from the good of celestial love, is evident from the signification of being with child (or bearing in the womb), when stated of the church, which is signified by the woman, as denoting nascent doctrine of truth from the good of celestial love. For the womb signifies inmost conjugial love, and thus celestial love in its whole extent, and the embryo in the womb, truth of doctrine from the good of celestial love, for it has the same signification as the male child which the woman brought forth, which is described in the fifth verse and which signifies doctrine of truth from the good of love, with this difference, that the embryo, being yet in the womb, derives more from the good of innocence than after birth, therefore by embryo is signified the doctrine of truth equally as by son; but the latter signifies the doctrine itself, while the former signifies nascent doctrine. From these things it is evident that to be with child (or to bear in the womb) signifies nascent doctrine of truth from the good of celestial love.

[2] The womb signifies the inmost good of love, because all the organs whose function is generation, both with males and females, signify conjugial love, and the womb, the inmost thereof, because there the foetus is conceived, and developed until birth; it is also the inmost of the genital organs, and from it also the maternal love called storge is derived. Since a man who is being regenerated is also conceived, and carried as it were in the womb and born, and since regeneration is effected by means of truths from the good of love, therefore to bear in the womb, in the spiritual sense, signifies the doctrine of truth from the good of love. There is also a correspondence of the womb with the inmost good of love; for the whole heaven corresponds to all things with man, concerning which correspondence see Heaven and Hell 87-102); this is also the case with the organs whose function is generation, these correspond there to celestial love. There is also all influx of this love out of heaven into mothers during the time of gestation, and also into embryos; and from this springs the love of their infants with mothers, and innocence with infants. From these things it is evident why the womb signifies the inmost good of love, and to bear in the womb signifies nascent doctrine of truth from the good of love.

[3] That this is the signification of the womb, and of bearing in the womb, is evident from the following passages in the Word.

In Isaiah:

"Attend unto me, O house of Jacob, and all the remains of the house of Israel carried from the womb, borne from the matrix, even unto old age I am the same, and even to hoariness I will carry; I have made, I will carry, and I will bear and deliver" (46:3, 4).

This is said of the reformation of the church, and of the regeneration of the men of the church by the Lord. The church is signified by the house of Jacob and by the house of Israel, the external church by the house of Jacob, and the internal by the house of Israel. Those carried from the womb signify those who are being regenerated by the Lord, and those borne from the matrix (vulva) signify those who are regenerated. Because the man who is being regenerated is first conceived by the Lord, and is afterwards born, and lastly educated and perfected, and because regeneration is similar in this respect to the natural generation of man, therefore to be carried from the womb signifies the state of the man who is to be regenerated from conception to birth. Birth itself, and afterwards education and perfection, are signified by to be borne from the matrix; even unto old age I am the same, and even, to hoariness I will carry. I have made, I will carry, and I will bear and deliver, has a similar signification, the former meaning regeneration by means of the goods of love and of charity, and the latter regeneration by means of truths from those goods. To deliver means to take away and remove evils and falsities which are from hell.

[4] In Hosea:

"Ephraim, his glory shall fly away as a bird, and from the birth, and from the belly, and from conception; yea, though they have brought up their sons, yet will I make them bereaved of man. Give to them, O Jehovah, a miscarrying matrix and dry breasts. Ephraim is smitten, their root is dried up, they shall not bear fruit; even when they have begotten I will slay the desires of their belly" (9:11, 12, 14, 16).

Ephraim means the church as to the understanding of truth and good. That there would be no longer any understanding of Divine Truth in the church is signified by "Ephraim, his glory shall fly away as a bird," glory signifying Divine Truth, and to fly away signifying to be scattered. The expression to fly away is used because it is said of a bird, and mention is made of a bird because a bird signifies such things as belong to the understanding and to thought therefrom. From the birth, and from the belly, and from conception, signifies the dispersion of all truth from its ultimates to primaries, birth signifying its ultimates, because it signifies what has been born; from the belly and from conception signifies what is before birth, thus all things from ultimates to primaries, for when ultimates perish, things prior also successively fall away. Though they have brought up their sons, yet I will make them bereaved of man, signifies although they have procured for themselves truths, nevertheless they will be without intelligence, sons denoting the truths of the church, and man intelligence; therefore to make them bereaved of man signifies that still they have no intelligence.

[5] Give them, O Jehovah, a miscarrying matrix and dry breasts, signifies that they have no longer truths from any good, but falsities from evil, a miscarrying matrix signifying falsities from evil in the place of truth from good, dry breasts have a similar signification, but matrix signifies truths from the good of love, and breasts truths from the good of charity, here falsities from evil contrary to truths. Ephraim is smitten, their root is dried up, signifies that there was no more any understanding of truth even from primaries, Ephraim here, as above, meaning the understanding of the truth of the church, and root its primary. They shall not bear fruit, signifies not any good, for where there are no truths good does not exist. Even when they have begotten, I will slay the desires of their belly, signifies though they have procured for themselves truths that yet they will perish, the desires of the belly signifying truths procured. It is said the belly instead of the womb, because the belly has the appearance of distention in those who are with child, but yet the term belly is used where truths are treated of, and the womb where good is treated of.

[6] In David:

"For thou art he who took me out of the womb, giving me trust from my mother's breasts; upon thee I was cast from my mother's belly, thou art my God" (Psalm 22:9, 10).

Here also the spiritual regeneration of man is described by such things as belong to natural generation from the mother; therefore Thou art He who took me out of the womb signifies to be regenerated by the Lord, and made a man of the church. Thou givest me trust from my mother's breasts, signifies to be afterwards led and spiritually educated, the mother's breasts signifying spiritual nourishment in such things as belong to the church, mother meaning the church. I was cast upon thee from the womb, signifies that the Lord has done all things from the good of love; and from my mother's belly Thou art my God, signifies that He has done all things by means of truths. For, as said above, where the subject treated of is the good of love, the term womb (uterus) is used, and where truths from that good are treated of, the term belly is used; it is therefore said, "Thou art my God," for where the good of love is treated of, the Lord is called Jehovah, and where truths are treated of, He is called God.

[7] In the Evangelists:

"Woe to them that are with child, and to them that give suck in those days" (Matthew 24:19; Mark 13:17; Luke 21:23).

The subject treated of in those chapters is the consummation of the age, which means the end of the church when a last judgment takes place, therefore by those that are with child (or bear in the womb), and those that give suck in those days, over whom lamentation is made, are meant those who then receive the goods of love and the truths of that good. Those that bear in the womb denote those who receive the good of love, and those that give suck denote those who receive the truths of that good, for milk, the means of suckling, signifies truth from the good of love. It is said, Woe unto them - because they are not able to keep the goods and truths which they receive, for then hell prevails, and takes them away, and thus profanation arises. Hell then prevails, because at the end of the church the falsities of evil reign, and take away the truths of good; for man is held in the midst between heaven and hell, and, before a last judgment, that which arises out of hell prevails over that which descends from heaven. Upon this subject see Heaven and Hell 538, 540, 541, 546, 589-596); and the small work concerning The Last Judgment (73, 74).

[8] In Luke:

"Behold, the days shall come, in which they shall say, Blessed are the barren, and the bellies which have not borne, and the breasts which have not given suck" (23:29).

These words have a similar signification, they are also spoken of the last time of the church; the barren, and the bellies that have not borne, signify those who have not received genuine truths, that is, truths from the good of love, and the breasts that have not given suck signify those who have not received genuine truths from the good of charity. For all truths are from good; and goods are of a twofold kind, celestial good, which is the good of love to the Lord, and spiritual good, which is the good of charity towards the neighbour, and breasts have a similar signification to that of milk, namely, truth from good.

[9] In the same:

"A woman lifting up her voice from the people said" concerning Jesus, "Blessed is the belly which 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" (11:27, 28).

Since to bear in the belly, and to give suck with the breast, signify the regeneration of man, as said above, therefore the Lord answered, Blessed are they who hear the Word of God and keep it, which describes the regeneration effected by means of truths from the Word, and by a life according to them; to hear the Word of God signifies to learn truths from the Word, and to keep it signifies to live according to them.

[10] In John:

"Nicodemus said, How can a man be born when he is old? he cannot enter into his mother's womb a second time? Jesus answered, Verily, I say unto you, except a man be born of water and of the spirit, he cannot enter into the kingdom of the heavens. That which is born of the flesh is flesh, but that which is born of the spirit is spirit" (3:4-6).

That Nicodemus was thinking of natural instead of spiritual generation, concerning which the Lord spoke, is evident, therefore the Lord teaches him concerning regeneration, that it is effected by means of truths from the Word, and by a life according to them, and this is signified by being born of water and of the spirit; for water, in the spiritual sense, is truth from the Word, and the spirit is life according to it. That man is born natural, and becomes spiritual by a life according to truths from the Word, is signified by "that which is born of the flesh is flesh, but that which is born of the spirit is spirit"; that the natural man, unless he becomes spiritual, cannot be saved, is meant by the words, "except a man be born of water and of the spirit, he cannot enter into the kingdom of the heavens."

[11] Since the Lord alone reforms and regenerates man, therefore in the Word He is called the Former from the womb; as in Isaiah:

"Jehovah, thy Maker and Former from the womb, helpeth thee" (44:2, 24).

In the same:

"Jehovah hath called me from the womb, from the bowels of my mother he hath remembered my name. Thus saith Jehovah, my Former from the womb, to be his servant, to bring back Jacob unto him," and Israel shall be gathered to Him (49:1, 5).

In many passages of the Word the Lord is called Creator, Maker, and Former from the womb, and also Redeemer, for the reason that He creates man anew, reforms, regenerates, and redeems. It may be supposed that the Lord is so called because He created man and forms him in the womb, but still it is a spiritual creation and formation which is there meant. For the Word is not only natural, but also spiritual; it is natural for men, who are natural, and spiritual for angels, who are spiritual, as also is evident from this, that the things here said are said of Israel, and, in the highest sense, of the Lord. Israel means the church, thus every man of the church; and because the Lord knows what every one is as to the good of love and truth of faith, therefore it is said, "Jehovah hath called me from the womb, from the bowels of my mother he hath remembered my name"; to call and to know the name of any one signifies to know what he is; from the womb denotes as to the good of love, and from the bowels of my mother, as to truths from that good. Jacob who shall be brought back unto Him, and Israel who shall be gathered to Him, signify the church; Jacob signifies the external church, and Israel the internal church, the latter being in the spiritual, the former in the natural man.

[12] In Jeremiah:

"Before I formed thee in the womb I knew thee, and before thou camest forth from the womb I sanctified thee; I will give thee as a prophet unto the nations" (1:5).

This is said of the prophet Jeremiah, but a prophet, in the spiritual sense, means one that teaches truth, and, in the abstract sense, doctrine of truth; therefore to form in the womb, and to know him before he came forth from the womb, signify the foreseeing that one may be in truths from good by regeneration, thus that one may be able to receive and teach the Word. To sanctify and to give as a prophet to the nations have the same meaning, the nations denoting those who are in good, and who from good receive truths.

[13] In David:

"I have been laid upon thee from the womb; thou art he that brought me forth from my mother's bowels" (Psalm 71:6).

This has a similar meaning.

In the same:

"Lo, sons are the heritage of Jehovah, the fruit of the belly a reward" (Psalm 127:3).

Here sons mean those who are in truths from good, as also elsewhere in the Word; and the fruit of the belly means those who are in good by means of truths, and these have heaven, which is a heritage and also a reward.

[14] In Isaiah:

"Can a woman forget her sucking child and not have compassion on the son of her belly? yea, though these forget, yet will not I forget thee" (49:15).

This is said, because in the spiritual sense regeneration is meant, therefore a comparison is made with a woman, and her love towards her sucking child; the case is similar with one who is regenerated by the Lord.

[15] In David:

"Jehovah hath sworn unto David in truth, Of the fruit of thy belly will I set upon thy throne" (Psalm 132:11).

David here, as also elsewhere, means the Lord as to the spiritual kingdom, which is His royalty, therefore to set the fruit of His belly upon the throne means one who is being regenerated by Him; such a man is called the fruit of His belly, because he is in truths and in a life according to them; the throne which he shall have means heaven. This is the signification of the above words in their spiritual sense, but in the highest sense the Lord and His glorification are meant.

In the same:

"Thou possessest my reins, thou hast covered me in my mother's belly" (Psalm 139:13).

[16] To possess the reins signifies to purify truths from falsities, as may be seen above (n. 167), and to cover in the mother's belly signifies to defend from the falsities of evil which are from hell, and this from the beginning of regeneration and continually afterwards.

[17] In the same:

"The wicked are estranged from the womb, they go astray from the belly, speaking a lie" (Psalm 58:3).

This does not mean that the wicked are estranged from the womb, and that they go astray from the belly, that is, from birth, for no one from birth is estranged from God and goes astray; but to be estranged from the womb signifies that they go back from good to evil from the first day when one could be reformed, and to go astray from the belly signifies to go back in a similar manner from truths to falsities; to speak a lie also signifies to believe falsities. Such are said to go back from the first day when they could be reformed, because the Lord strives to reform all, whoever they may be, beginning from childhood and continuing through boyhood to youth; but those who do not suffer themselves to be reformed, at once turn back.

[18] In Hosea:

"The iniquity of Ephraim is bound up, his sin is hidden, the pains of a travailing woman shall come upon him; he is a son not wise, because he doth not continue his time in the womb of sons" (13:12, 13).

Ephraim signifies the understanding of truth, here the understanding perverted, which is that of falsity instead of truth; its falsity is signified by iniquity, and the evil of falsity by his sin; he is therefore called a son not wise; his not accepting reformation is signified by "the pains of a travailing woman shall come upon him"; "he doth not continue his time in the womb of sons," signifies that he doth not remain in a state of reformation.

[19] In Isaiah:

"I knew that, in dealing treacherously, thou wouldest deal treacherously, and thou wast called by the name of a transgressor from the womb" (48:8).

This is said of the house of Jacob, which signifies the church perverted; to deal treacherously, signifies to act contrary to revealed truths; and to be called by the name of a transgressor from the womb, signifies to turn back from truths from the first time when reformation might be effected; to be called by a name, signifies one's quality as to truths.

[20] In Hosea:

Jacob "supplanted his brother in the womb, and in his strength he fought powerfully with God" (12:3).

No one can know what these words mean, in the internal sense, unless it be known that Jacob and his posterity, even from their fathers downwards, were merely natural, and consequently opposed to the good of heaven and of the church. For he who is natural, and not at the same time spiritual, is opposed to that good, this being procured solely by the conjunction of truth and good, first in the spiritual, and afterwards in the natural man; but Esau signifies natural good in the spiritual man. Now, because Jacob and his posterity were of such a nature, and because they rejected all such good, and this from the very first, it is therefore said of Jacob that he supplanted his brother in the womb. Moreover, the combat of Jacob with the angel, described in Genesis (32:24-31), depicts the tenacity with which they insisted upon possessing the land of Canaan, which means that a church should be instituted among them; this tenacity is depicted by that combat, and also by what is said in the following verse in Hosea:

"And he fought powerfully with the angel; he wept and entreated him" (12:4).

But that they would nevertheless be destitute of any good of celestial and spiritual love is meant by the angel touching the hollow of Jacob's thigh, and by its being put out of joint in wrestling with the angel (Genesis 32:24-31). For the thigh signifies the conjunction of good and truth, and its being put out of joint signifies that with Jacob and his posterity there was no conjunction of truth with good; this is meant by the words "Jacob fought powerfully with God." But see on this subject Arcana Coelestia 4281). That the Israelitish and Jewish nation was not chosen, but was accepted in order to represent a church, because of the stubbornness with which their fathers and Moses persisted, may be seen in the same work (n. 4290, 4293, 7051, 7439, 10430, 10535, 10632).

[21] In Moses:

The sons strove with each other in the belly of Rebecca; and "Jehovah said, Two nations are in thy womb, and two peoples shall be separated from thy bowels, and people shall prevail over people, and the elder shall serve the younger. And the days were fulfilled to bring forth, and, lo, twins were in her womb; and the first came forth red all over, like a hairy garment, and they called his name Esau; and afterwards his brother came forth, and his hand had hold of the heel of Esau, and he called his name Jacob" (Genesis 25:20-26).

These historical statements involve what has just been said above concerning Jacob and his posterity, - that they were merely natural, and thus not in any natural good from what is spiritual, which is signified by Esau. That Jacob's posterity had not that good is signified by Jacob, as he came forth out of his mother's womb taking hold of the heel of Esau, the heel signifying the ultimate Natural. But these things are also explained in the Arcana Coelestia.

[22] In the same:

"From the God of thy father, and he will help thee, and with the Almighty (Schaddai), and he will bless thee, with the blessings of heaven from above, with the blessings of the abyss lying beneath, with the blessings of the breasts and of the womb" (Genesis 49:25).

This is the blessing of Joseph by his father Israel, which is also explained in the Arcana Coelestia, (n. 6428-6434), where it is shown that the blessings of the breasts signify the affections for good and truth, and the blessings of the womb the conjunction of good and truth, thus regeneration.

[23] In the same:

"That" Jehovah "may love thee, and bless thee, and multiply thee, that he may bless the fruit of thy belly, and the fruit of thy ground, thy corn, and thy new wine, thy oil, the young of thine oxen, and the rams of thy flock" (Deuteronomy 7:13).

And in another place:

"Blessed be the fruit of thy belly, and the fruit of thy ground, the young of thine oxen, and of the sheep of thy flock" (Deuteronomy 28:4).

These words were spoken to the sons of Jacob, who understood them only naturally, that is, according to the sense of the letter, because they were completely natural, and not in the least degree spiritual. But those blessings signify spiritual blessings, which pertain to heaven, and thus to eternal life - the fruit of the belly signifying the good of love and the truth of that good; the fruit of the ground, everything pertaining to the church; the corn and new wine (mustum), all good and truth in the natural man; the young of oxen, and of the sheep of the flock, their affections, exterior and interior. In general all those things signify the fructification and multiplication of truth and good.

[24] In Isaiah:

"Behold, I stir up against them the Medes, who will not esteem silver, and in gold they will not take delight, whose bows shall dash in pieces the young men, and they shall have no pity on the fruit of the belly; their eye shall not spare the sons" (13:17, 18).

The Medes mean those who make no account of the truth and good of the church, and who destroy those things of the understanding and love that are therefrom - the silver, which they will not esteem, and the gold, in which they will not take delight, signifying the truth and good of heaven and of the church, silver their truth, and gold their good. Their bows shall dash in pieces the young men, and they shall have no pity on the fruit of the belly, signifies that falsities of doctrine will destroy all the understanding of truth and all the good of love; bow signifying falsity of doctrine, young men the understanding of truth, and the fruit of the belly the good of love. Their eye shall not spare the sons, signifies that their perverted understanding and their insanity will lay waste all the truth of the church, sons denoting truths, and the eye the understanding perverted, which is insanity. It must be observed that the Medes do not mean the Medes, but those persons and things in the church that lay it waste.

[25] In Matthew:

The Pharisees said, "Is it lawful for a man to put away his wife for every cause? Jesus answering, said, Have ye not read, that he who made them from the beginning made them male, and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife, and they two shall be one flesh? Therefore they are no more two but one flesh; what therefore God hath joined together, no man shall put asunder. Moses, for the hardness of your heart, suffered you to put away your wives, but from the beginning it was not so. I say unto you, That whosoever shall put away his wife, except for fornication, and shall marry another, committeth adultery, and whosoever marrieth her that is put away, committeth adultery. The disciples said, If the case of a man with his wife be so, it is not expedient to marry. But Jesus said, All do not receive this word, but those to whom it is given; for there are eunuchs who are so born from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of God. He who is able to receive, let him receive" (19:3-12).

That there are interior arcana contained in these words is evident from the Lord's saying, that all do not receive these words, but those to whom it is given. Men have scarcely any understanding of the interior arcanum contained in the above words spoken by the Lord, but all the angels in heaven understand it, because they perceive the words of the Lord spiritually, and the arcana contained therein are spiritual, namely, that there are marriages in the heavens equally as on earth, but in the heavens marriages are of like with like. For man is born to act from the understanding, but woman from affection, and the understanding with men is the understanding of truth and good, and affection with women is the affection for truth and good; and as all understanding derives its life from affection, therefore the two there are conjoined just as affection which is of the will is conjoined with a correspondent thought belonging to the understanding. For the understanding is different with every one just as the truths from which the understanding is formed are different.

In general there are celestial truths, spiritual truths, moral truths, civil truths, and in fact natural truths, and of every kind of truth there are species and varieties innumerable. And in consequence of this the understanding of one person is never like the understanding of another, or the affection of one like that of another; still, in order that understanding and affection may act unitedly, they are so conjoined in heaven that the correspondent affection of the woman is conjoined with the correspondent understanding of the man. This is the reason why the life of each, from correspondence, is full of love. Now, because two different affections cannot correspond to one understanding, a man never has and never can have more than one wife in heaven.

[26] From these things what is spiritually meant by the above words of the Lord can be seen and inferred; for example by "a man shall leave father and mother, and shall cleave to his wife, and they shall be one flesh," is meant that a man will leave the evil and falsity which he has from his religion and which defile his understanding, thus that which he has from father and mother, and that his understanding, being separated from these, will be conjoined with the correspondent affection of the wife; by this means the two become one affection for truth and good. This is meant by the one flesh, in which the two will be; for flesh, in the spiritual sense, signifies the good which belongs to love or affection. Therefore, they are no more two but one flesh, signifies that thus the understanding of truth and good, and the affection for good and truth, are not two, but one, just as the understanding and the will, being indeed two, are nevertheless one; and as truth and good, and faith and charity, being two are nevertheless one; that is to say, when truth is of good, and good is of truth, also when faith is of charity, and charity is of faith; this also is the source of love conjugial.

[27] Moses for the hardness of their hearts suffered them to put away a wife for every cause, because the Israelites and Jews were natural and not spiritual, and those who are completely natural are also hard in heart, because they are not in conjugial love, but in lascivious love, such as is that of adultery. It is said that whosoever shall put away a wife, except for fornication, and shall marry another, committeth adultery, because fornication signifies falsity, and with a woman the affection for evil and falsity, thus all affection which does not at all agree with the understanding of truth and good; and on account of that discordance, conjugial love, which is of truth and good, and thus is heaven and the church with man, entirely perishes; for when there is no interior conjunction, which is that of minds and dispositions, the marriage is dissolved. He who marries her that is put away also commits adultery, because she that is put away on account of fornication means an affection for evil and falsity, as said above, which must not be conjoined with any understanding of truth and good, for by such means the understanding is perverted, and also becomes an understanding of falsity and evil; and the conjunction of falsity and evil is spiritual adultery, as the conjunction of truth and good is spiritual marriage.

[28] The reason why the Lord afterwards spoke concerning eunuchs, was that the disciples said, "If the case of a man with his wife be so, it is not expedient to marry;" and since marriages among the Jewish nation, which was a nation hard in heart because in falsities from evil, were not marriages, but, understood in a spiritual sense, were adulteries, therefore also that nation was called by the Lord an adulterous generation. This is why the Lord spoke concerning eunuchs, who mean those who do not desire to enter into marriage, that is, to be conjoined with affection for evil, because by that means the understanding of truth and good would be perverted and dissipated. Thus eunuchs mean both the married and the unmarried, in whom the understanding of truth and good is conjoined with affection for truth and good. They are called eunuchs, because they have no lasciviousness such as those have, who, from hardness of heart, in which the Jews were, have married more than one wife, and divorced them for every cause.

[29] It must be first observed that the marriage of the understanding of truth and good with affection for truth and good has, in general, a threefold origin, and thus is in a threefold degree. In the highest degree there is the marriage of those who are called celestial, in a lower degree, of those who are spiritual, and in the lowest degree, of those who are natural; for there are three degrees of man's interiors, and thus there are three heavens; those who are in the highest heaven are called celestial, those in the lower, spiritual, and those in the lowest, natural.

The marriage of the understanding of truth and good with the affection for truth and good in the Celestial is meant by the eunuchs who are born eunuchs from their mother's womb, because, when such are being regenerated, they receive truths immediately in the life, through the love of truths; for this reason they know truths from truths themselves; and their regeneration from the Lord through love to Him is signified by being made eunuchs in the womb, thus being free from the lasciviousness of adultery.

[30] But the marriage of the understanding of truth and good with the affection for truth and good with the spiritual, is meant by eunuchs who were made eunuchs by men, for these are not regenerated in the womb, that is, through love, but by means of truths first received in the memory, afterwards intelligently in the thought, and so finally in the life through a certain spiritual affection. These are said to be made eunuchs by men, because they are reformed from the memory through the understanding; and man signifies that understanding, as also above, where man and wife are mentioned. But the marriage of the understanding of truth and good with the affection for truth and good with the natural, is meant by the eunuchs who make themselves eunuchs; for the natural, by means of cognitions and knowledges (scientiae), get to themselves a natural light (lumen), and by means of the good of life according to these they acquire affection, and thus conscience. And as these know no otherwise than that they themselves do this - for the natural man does not enjoy the intelligence of the spiritual man, or the perception of the celestial man - therefore they are meant by those who make themselves eunuchs, but this is so said from appearance, and from their obscure faith. This, therefore, is the meaning of becoming eunuchs for the sake of the kingdom of God. And because few apprehend these things, the Lord says, He who is able to receive, let him receive. But for the illustration of this subject see what is said in Heaven and Hell concerning the two kingdoms into which the heavens are distinguished, and concerning the three heavens according to the three degrees of the interiors of man (n. 20-40), and concerning marriages in heaven (n. 366-386).

[31] It is said of John the Baptist, that he was filled with the Holy Spirit in his mother's womb; and that [the babe] leaped in the womb at the salutation of Mary (Luke 1:15, 41, 44). This signified that he was about to represent the Lord as to the Word, as Elijah represented Him; for in the Word, which is Divine Truth, there is everywhere the marriage of Divine Good and Divine Truth, and Divine Good united with Divine Truth is the Divine proceeding from the Lord, which is called the Holy Spirit. The leaping in the womb at the salutation of Mary represented the joy arising from the love of the conjunction of good and truth, thus the joy of heavenly conjugial love, which is in every particular of the Word. That John the Baptist, like Elijah, represented the Lord as to the Word may be seen in the Arcana Coelestia 7643, 9372).

[32] The signification of the male that first opened the womb shall also be stated. Of this it is said in Moses:

"When Jehovah hath brought thee into the land of Canaan, thou shalt cause to pass over to Jehovah every one that shall open the womb, and every firstling that cometh of a beast, as many males as thou hast shall be Jehovah's. But every first born among thy sons thou shalt redeem. And it shall come to pass that if thy son shall ask thee in time to come, saying, What is this? thou shalt say unto him, By might of hand Jehovah brought us out of Egypt, out of the house of servants, when he slew all the first-born in the land, from the first-born of man even to the first-born of beast; therefore I sacrifice to Jehovah every one that shall open the womb, males; and all the first-born of my sons I redeem" (Exodus 13:11, 15; 34:19, 20).

That the Levites were accepted in the place of these, also in the same:

"Behold, I have accepted the Levites out of the midst of the sons of Israel, instead of all the first-born that openeth the womb among the sons of Israel, that the Levites may be mine; because every first-born is mine, in the day when I smote all the first-born in the land of Egypt, I sanctified to me all the first-born in Israel; from man even to beast they shall be mine" (Numbers 3:12, 13; 8:16, 17).

The spiritual meaning that lies concealed in this statute does not appear, until it is known that natural generations and nativities signify spiritual generations and nativities; also, that all the organs of generation correspond to celestial love and its productions, which are uses, and are called the truths of that love. Because this is the case, and because marriage in the spiritual sense signifies the marriage of good and truth, as stated above, therefore the signification, in the same sense, of him that openeth the womb, or the first-born male is evident. By him that openeth the womb, or the first-born male is signified that which is first born from celestial love, and from the perception of good and truth; and this is evidently truth from good, which serves as a beginning to what follows; this in its essence is spiritual good, for such good, in its form, is truth from good, or, what is the same, truth from good, in its essence, is spiritual good. This is signified by him that openeth the womb, the first-born male, because the womb corresponds to inmost conjugial love, which in its essence is celestial love; and from this love spiritual good is produced, which in its form is truth from good, and specifically, that truth from good which serves as a beginning to what follows. That which serves as a beginning is everything, as regards their essential, in the things which succeed, because it is that which rules in them. As this is the signification of him that openeth the womb, or the first-born male, therefore it was sanctified to Jehovah, and by it all the subsequent offspring were also sanctified.

[33] It must be understood that the goods of heaven and of the church are of three degrees; the good of the inmost degree, thus also of the inmost heaven, is called the good of celestial love; the good of the lower degree, which is also the good of the middle heaven, is called the good of spiritual love; and the good of the lowest degree, which is also the good of the ultimate heaven, is called natural good. These goods, as they follow in order, so are also born in order. The good of natural love is born from the good of spiritual love, and the good of spiritual love is born from the good of celestial love. This is the reason that by him that openeth the womb, the first-born male, is signified the good of spiritual love born from the good of celestial love.

[34] Since beasts signify affections, beasts of the herd exterior affections, and beasts of the flock interior affections, therefore also the first-born of these were sanctified. That this is the case is also evident from this, that the Levites were received in the place of all the first-born. For Levi - and thus the Levite - signifies spiritual good from celestial good; consequently the priesthood, which signifies celestial good, was given to Aaron and his sons, and the ministry of that good, which signifies truth from good, was given to the Levites. That this was the signification of the tribe of Levi, may be seen above (n. 444). The reason the statute concerning the first-born was given to the sons of Israel because all the first-born in Egypt were slain, was that the first-born in Egypt there signify falsities from evil contrary to or opposed to truths from good, thus infernal evil contrary to or opposed to spiritual good; and that when those falsities from evil in man are slain, that is, removed, truths from good, that is, spiritual good, then begin to flow in from the Lord, and to be received by man. From these things it is evident what was represented and signified by that statute in the spiritual sense. What was signified by God's closing up every womb of the house of Abimelech on account of Sarah, Abraham's wife, and by God's healing Abimelech, his wife, and their maid-servants, so that they brought forth after Abraham had prayed for them (Genesis 20:17, 18), may be seen in the Arcana Coelestia, where the passage is explained.

3704. 'And the God of Isaac' means the Lord's Divine Human. This is clear from the representation of 'Isaac' as the Lord's Divine Rational; and since it is in the Rational that the Human has its beginnings, 2194, and so is that from which and through which the Human has its being, 'the God of Isaac' therefore means here the Lord's Divine Human. Since every single thing in heaven, every single thing with man, and indeed every single thing in the whole natural order has reference to good and truth the Lord's Divine too is therefore distinguished into Divine Good and Divine Truth - the Lord's Divine Good being called 'the Father', and His Divine Truth 'the Son'. Yet the Lord's Divine is nothing else than Good, indeed it is Good itself; but Divine Truth is the Lord's Divine Good as it presents itself visually in heaven, that is, to angels. In this it is like the sun. Essentially the sun is nothing else than fire; but the light which one sees coming from it is not in the sun but flowing from it. For the Lord as regards Divine Good is represented by the sun, and also in the next life He is the Sun for the whole of heaven, see 1053, 1521, 1529-1531, 2495, 3636, 3643, and the Lord as regards Divine Truth is represented by the light, and also in the next life He is the Light for the whole of heaven, 1053, 1521, 1529, 1530, 2776, 3138, 3195, 3222, 3223, 3339, 3341, 3636, 3643.

[2] So essentially the Lord is nothing else than Divine Good, and this applies to both essentials - to the Divine itself and to the Divine Human. Divine Truth however does not exist within Divine Good but flows from it, for as stated above, Divine Truth is the Divine Good presenting itself visually in heaven. Now because Divine Good presents itself as Divine Truth, therefore the Lord's Divine is distinguished, to enable man to grasp it mentally, into Divine Good and Divine Truth, Divine Good being called in the Word 'the Father' and Divine Truth 'the Son'. This is the arcanum that lies behind the Lord Himself on so many occasions speaking of His Father as though He were separate from and so to speak One other than Himself, and yet at other times speaking of His being one with Himself. The fact that in the internal sense 'father' means good, and in the highest sense the Lord as regards Divine Good, has been shown just above in 3703, and the fact that 'son' means truth while 'the Son of God' and 'the Son of Man' mean the Lord as regards Divine Truth, in 1729, 1733, 2159, 2803, 2813. The matter is also clear from all those places where the Lord uses the name Father and calls Himself the Son.

[3] Not only in the Old Testament Word is the Lord called Jehovah - see 1343, 1736, 2921 - but He is also referred to there as 'Father', as is clear from the following places: In Isaiah,

To us a Boy is born, to us a Son is given; and the government will be upon His shoulder, and His name will be called, Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace. Isaiah 9:6.

From this it is quite evident that 'the Boy born to us and me Son given to us' is the Lord, and so it is He who is called 'the Father of Eternity'. In Jeremiah,

I will be a Father to Israel, and Ephraim will be my firstborn. Jeremiah 31:9.

This refers to the Lord, who, being the God of Israel and me Holy One of Israel, see 3305, is here 'a Father to Israel'. In Malachi,

Have we not all one Father? Has not one God created us? Malachi 2:10.

'Creating' here in the internal sense stands for regenerating, as it also does elsewhere in the Word, see 16, 88, 472. And since me Lord alone is Regenerator and Redeemer it is He who is here called 'Father' and 'God', as also in Isaiah,

You are our Father, for Abraham does not know us and Israel does not acknowledge us. You, O Jehovah, are our Father, our Redeemer; from eternity is Your name. Isaiah 63:16.

[4] In the same prophet,

I will clothe him with your robe and strengthen him with your girdle, and will commit your dominion into his hand, so that he may be a father to the inhabitants of Jerusalem, and to the house of Judah. And I will place the key of the house of David on his shoulder; and he will open and none will shut, and he will shut and none will open. And I will fasten him like a peg in a sure place, so that he may be the throne of his father's glory, and on him they may hang all the glory of his father's house, of sons and grandsons, every small vessel - from the vessels of bowls even to all the vessels of stringed instruments. Isaiah 22:21-24.

From this it is quite evident that it is the Lord who in the internal sense here is represented and meant, and who is called 'a father to me inhabitants of Jerusalem and to the house of Judah'. For He is the one 'on whose shoulder the key of the house of David is placed, who opens and none shuts, and who shuts and none opens' - see the Preface to Chapter 22. And to Him belongs 'the throne of His Father's glory', and on Him all holy things are based and from Him they are derived. Those holy things are here called 'vessels' celestial ones being called 'vessels of bowls', and spiritual ones 'vessels of stringed instruments'.

[5] Since kings and priests represented the Lord - 'kings' through their kingship representing the Lord as regards Divine Truth, and 'priests' the Lord as regards Divine Good, 3670 - priests were therefore called 'fathers', as may be seen in the Book of Judges,

Micah said to the Levite, Stay with me, and be to me a father and a priest. Judges 17:10.

The children of Dan spoke to the same man in a similar way,

Keep quiet, put your hand over your mouth, and come with us, and be to us a father and a priest. Judges 18:19.

Even kings called them the same, in the second Book of Kings,

The king of Israel said to Elisha, My father, shall I smite them? He said, You shall not smite them. 2 Kings 6:21-22.

And King Joash's words to Elisha when the latter was dying,

King Joash wept before him and said, My father, my father! The chariot of Israel and its riders! 2 Kings 13:14.

Kings called a priest 'father' because 'kings' represented the Lord as regards Divine Truth, 'priests' as regards Divine Good, and also because truth in relationship to good is as son to father, for truth stems from good.

[6] This matter is very well known in the next life, and for this reason those in heaven call no one other than the Lord 'Father', and by 'Father' mentioned in the Gospels they perceive no one other than Him, see 15, 1729. All young children there, when being introduced to the good that flows from love and to the truth partnering that love, are taught to acknowledge the Lord alone as Father. And newcomers to heaven also are taught with utmost care that God is one; and if they have been from within the Church they are taught that the whole of the Trinity resides in the Lord - for almost everybody from the Christian world possesses the idea of three Gods, even though with the lips they used to declare that there is only one God. For once the idea of three has entered in, and each one of these is called God and is also distinguished from the other so far as attributes and functions are concerned, and are even worshipped individually, it is no longer humanly possible to think of one God. Consequently there is in the heart a worship of three Gods but on the lips that of only one.

[7] The truth that the whole of the Trinity resides in the Lord is well known in the Christian world, and yet among Christians in the next life little thought takes place regarding the Lord. Indeed His Humanity is to many people a stumbling-block, for they distinguish the Human from the Divine and do not believe that it is Divine. A person will declare himself to be righteous and so made pure and almost sanctified; but to the idea that the Lord has been glorified, that is, His Human has been made Divine, they do not give any thought. But in fact He was conceived from Jehovah Himself, and in any case nobody can be made righteous, let alone be sanctified, except from the Divine, and especially from the Lord's Divine Human, which is represented and meant in the Holy Supper, where it is explicitly stated that the bread is His body and the wine His blood.

[8] The truth that the Lord is one with the Father and that He has existed from eternity, rules over all, and so is Divine Good itself and Divine Truth itself, is quite clear from the Word:

The Lord is One with the Father In John,

Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, [He has made Him known.] John 1:18.

In the same gospel,

The Jews sought to kill Jesus because He had called God His Father, making Himself equal to God. Jesus answered and said, Truly, truly, I say to you, the Son cannot do anything by Himself except what He will have seen the Father doing, for that which He does the Son also does likewise. For as the Father raises the dead and quickens them, so also does the Son quicken whom He will. For the Father does not judge anyone, but has given all judgement to the Son, so that all may honour the Son even as they honour the Father. He who does not honour the Son does not honour the Father who sent Him. As the Father has life in Himself, so He has granted the Son also to have life in Himself. The Father who sent Me has Himself borne witness to Me. You have never heard His voice nor seen His shape. Search the Scriptures; it is they that bear witness to Me. John 5:18-39.

'The Father' is used here, as has been stated, to mean the Divine Good and 'the Son' the Divine Truth, both being within the Lord. From Divine Good, which is 'the Father', nothing but what is Divine is able to proceed or come forth, and that which proceeds or comes forth is Divine Truth, which is 'the Son'.

[9] In the same gospel,

Everyone who has heard from the Father and has learned comes to Me. No one has seen the Father except Him who is with the Father, He has seen the Father. John 6:44-48.

In the same gospel,

They said to Him, Where is your Father? Jesus answered, You know neither Me nor My Father; if you knew Me you would know My Father also. John 8:18-19.

In the same gospel,

I and the Father are one. Even though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in the Father. John 10:30, 38.

In the same gospel,

Jesus said, He who believes in Me believes not in Me but in Him who sent Me; and he who sees Me sees Him who sent Me. I have come as light into the world in order that everyone who believes in Me may not remain in darkness. John 12:44-46.

'The Father sent Him' means in the internal sense that He proceeds from the Father. This is so in this and other places where the Lord says that the Father sent Him. 'Light' means Divine Truth, see above.

[10] In the same gospel,

I am the way, and the truth, and the life; no one comes to the Father but by Me. If you know Me you know My Father also; and from now on you know Him and have seen Him. Philip said to Him, Lord, show us the Father. Jesus said, Have I been with you so long, and yet you do not know Me, Philip? He who has seen Me has seen the Father. So why do you say, Show us the Father? Do you not believe that I am in the Father and the Father is in Me? The words that I speak to you I do not speak from Myself, the Father who dwells in Me, He does the works. Believe Me that I am in the Father and the Father is in Me. Whatever you ask in My name I will do it, that the Father may be glorified in the Son. John 14:6-11, 13.

In the same gospel,

He who has My commandments and does them, he it is who loves Me; but he who loves Me will be loved by My Father, and I will love him and will manifest Myself to him. If anyone loves Me he will keep My word, and My father will love him, and We will come to him and make Our home with him. John 14:21, 23.

[11] Those governed by Divine Truth are meant by the ones who 'have His commandments and do them', while those governed by Divine Good are meant by the ones who 'love Him'. This is why it is said that 'he will be loved by the Father', and 'We will come to him and make Our home with him', that is to say, Divine Good and Divine Truth will come and dwell in him. It is also the reason why the following is said in the same chapter,

On that day you will know that I am in My Father, and you in Me. John 14:20.

And elsewhere in the same gospel,

Holy Father, keep them in Your name, that they may be one as We are one. John 17:11.

From these places it is clear that the Lord talks of the Father by virtue of the Divine Good that is His, and of the Son by virtue of the Divine Truth which springs from the Divine Good. And so they are not two but one. The Lord spoke in this fashion however in order that the Word might be received both on earth and in heaven, and also because prior to His glorification the Lord was Divine truth that sprang from Divine Good, but once He had been glorified He was as to both Essences Divine Good itself in which all Divine Good and Divine Truth have their origin.

[12] The Lord has existed from Eternity

This becomes clear from the fact that it was the Lord who spoke through the prophets, and that both for this reason and the fact that Divine Truth came from Him He was called the Word, which is spoken of in John,

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. In Him was life, and the life was the light of men. And the Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only Begotten from the Father. John 1:1-4, 14.

'The Word' stands for all truth in heaven and on earth which comes from the Divine.

[13] His existence from eternity is explicitly taught by Him elsewhere in John,

John said, This was He who though coming after me was before me, for He was before me. Among you stands one whom you do not know. He it is who is to come after me, who was before me. John 1:15, 26-27, 30.

In the same gospel,

What if you were to see the Son of Man ascending to where He was before? John 6:62.

In the same gospel,

Jesus said, Truly, truly, I say to you, Before Abraham was, I am. John 8:58.

In the same gospel,

He knew that He had come from God and was going to God. John 13:3.

In the same gospel,

The Father Himself loves you because you have loved Me and have believed that I came from God. I came from the Father and have come into the world; again I am leaving the world and am going to the Father. John 16:27-28.

In the same gospel,

I have glorified You on earth; I have accomplished the work which You gave Me to do. Now therefore, Father, glorify Me in Your Own Self with the glory I had with You before the world was, that they may behold My glory which You have given Me, because You loved Me before the foundation of the world. John 17:4-5, 24.

In Isaiah,

To us a Boy is born, to us a Son is given; and His name will be called Wonderful Counsellor, God, Hero, Father of Eternity, Prince of Peace. Isaiah 9:6.

[14] The Lord rules over All

This is clear in Matthew,

All things have been delivered to Me by My Father. Matthew 11:27.

In the same gospel, Jesus said to the disciples, All power in heaven and on earth has been given to Me. Matthew 28:18.

In John,

The Father has given all things into the hand of the Son. He who believes in the Son has eternal life. John 3:35-36.

The Father does not judge anyone, but has given all judgement to the Son. John 5:22.

In the same gospel,

Jesus knew that the Father had given all things into His hands. John 13:3.

In the same gospel, All that the Father has is Mine. John 16:15.

In the same gospel,

Jesus said, Glorify Your Son, that Your Son also may glorify You, as You have given Him power over all flesh. John 17:1-2.

In the same gospel,

All Mine are Yours, and Yours are Mine, and I am glorified in them. I am no longer in the world, for I am coming to You. John 17:10-11.

In Luke,

All things have been delivered to Me by My Father. Luke 10:22.

[15] From all these places it is clear that it is Divine Good which is called 'the Father' and Divine Truth 'the Son', and that the Lord governs every single thing in all creation from Divine Good by means of Divine Truth. This being so, manifestly so from the Word, it is astounding that people in the Christian world know and teach that the whole of the Trinity resides in the Lord, and yet they do not, as those in heaven do, acknowledge and adore the Lord alone, and so one God. The truth that the Holy Spirit, who also is worshipped as God distinct and separate from Father and Son, is the holiness of the spirit - or the holiness that proceeds from the Lord through spirits or angels, that is, from His Divine Good through the Divine Truth - will in the Lord's Divine mercy be made plain elsewhere.