5135. For in being carried off by theft I was carried away. That this signifies that celestial things were alienated by evil, is evident from the representation of Joseph, who says these things of himself, as being the celestial in the natural (n. 5086, 5087, 5106), consequently the celestial things therein; and from the signification of “being carried off by theft,” as being to be alienated by evil; for “to steal” is to alienate, and “theft” is the evil which alienates, and also the evil which claims the celestial things that are in the natural. “Theft” signifies alienation in respect to the abode of which it takes possession, and from which it casts out goods and truths, and which it fills with evils and falsities; “theft” also signifies the claiming of what belongs to others when it attributes to itself and makes its own the goods and truths which are in that abode, and also when it applies them to evils and falsities. That it may be known what “theft” is in the spiritual sense, it is necessary to state how the case is with evils and falsities when they enter and take possession of the abode, and also when they claim the goods and truths which are there.

[2] From infancy until childhood, and sometimes till early manhood, by instruction from his parents and teachers a man is imbued with goods and truths; for he then learns them with avidity, and believes them in simplicity. The state of innocence favors them and adapts them to the memory, but places them only at the first threshold; for the innocence of infancy and childhood is not internal innocence which affects the rational, but is external innocence which affects only the exterior natural (see n. 2306, 3183, 3494, 4563, 4797). But when the man grows older and begins to think from himself, and not as before from parents and teachers, he then takes up again and as it were ruminates the things which he had before learned and believed, and either confirms them, or doubts about them, or denies them. If he confirms them, it is a sign that he is in good; if he denies them, it is a sign that he is in evil; but if he doubts about them, it is a sign that in succeeding years he will accede either to the affirmative or to the negative.

[3] The things which man as a little child in its first age learns eagerly or believes, and which he afterward either confirms, or doubts about, or denies, are especially these: that there is a God, and that He is one; that He has created all things; that He rewards those who do well, and punishes those who do evil; that there is a life after death, in which the evil go to hell and the good to heaven, thus that there is a hell and a heaven, and that the life after death is eternal; also that he ought to pray daily, and this with humility; that the Sabbath day is to be kept holy; that parents are to be honored; and that no one must commit adultery, murder, or theft; with other like things. These things man imbibes and is imbued with from early childhood; but when he begins to think from himself and to lead himself, if he confirms such things in himself, and adds to them things which are still more interior, and lives according to them, then it is well with him; but if he begins to infringe these things, and at last to deny them, however much for the sake of civil laws and for the sake of society he may live in externals according to them, he is then in evil.

[4] This evil is what is signified by “theft,” insofar as like a thief it takes possession of the abode in which good has been before, and insofar as with many it takes away the goods and truths which had been there before, and applies them to confirm evils and falsities. The Lord insofar as possible then removes from that abode the goods and truths of early childhood, and withdrawing them toward the interiors stores them up in the interior natural for use. These goods and truths stored up in the interior natural are signified in the Word by “remains” (see n. 468, 530, 560, 561, 660, 661, 1050, 1738, 1906, 2284). But if evil steals the goods and truths there, and applies them to confirm evils and falsities, especially if it does this from deceit, then it consumes these remains; for it then mingles evils with goods and falsities with truths till they cannot be separated, and then it is all over with the man.

[5] That such things are signified by “theft,” may be seen from the mere application of “theft” to the things of spiritual life. In spiritual life there are no other riches than the knowledges of good and truth, and no other possessions and inheritances than the felicities of life arising from goods and their truths. As before said, to steal these things is “theft” in the spiritual sense; and therefore by “thefts,” in the Word, nothing else is signified in the internal sense; as in Zechariah:

I lifted up mine eyes, and saw, when behold a flying roll. Then said he unto me, This is the curse that goeth forth upon the faces of the whole earth; for everyone that stealeth hence, like it is innocent; and everyone that sweareth, like it is innocent. I have cast it forth that it may enter into the house of the thief, and into the house of him that sweareth by My name for lying; and it shall pass the night in his house, and shall consume it and the wood thereof and the stones thereof (Zech. 5:1, 3-4

the evil which takes away the remains of good is signified by “him that stealeth,” and by the “house of the thief;” and the falsity which takes away the remains of truth is signified by “him that sweareth,” and by the “house of him that sweareth for lying;” the “faces of the whole earth” denote the universal church; therefore it is said that “the curse shall consume the house and the wood thereof and the stones thereof.” The “house” is the natural mind or man as to this mind (n. 3128, 3538, 4973, 5023); “wood” is the goods therein (n. 2784, 2812, 3720, 4943); and the “stones” are truths (n. 643, 1298, 3720).

[6] Profanation and hence the taking away of good and truth are signified in the spiritual sense by the deed of Achan, who took of the accursed things a mantle of Shinar, two hundred shekels of silver, and a wedge of gold, and hid them in the earth in the midst of his tent, and who therefore was stoned, and all the things were burned; as is related in Joshua:

Jehovah said unto Joshua, Israel hath sinned, they have transgressed My covenant which I commanded them; and they have taken of the accursed thing, and have stolen, lied, and have put it among their vessels (Josh. 7:10-11, 21, 25);

by “accursed things” were meant falsities and evils, which were in no wise to be mixed up with holy things; the “mantle of Shinar, shekels of silver, and wedge of gold” are in the spiritual sense species of falsity; “hiding them under the earth in the midst of the tent” signified a commixture with holy things. (That a “tent” denotes what is holy may be seen above, n. 414, 1102, 1566, 2145, 2152, 3312, 4128, 4391, 4599.) These things were signified by Israel’s “stealing, lying, and putting it among their vessels;” for “vessels” are holy truths (see n. 3068, 3079, 3316, 3318).

[7] In Jeremiah:

I will bring the issue of Esau upon him, the time that I shall visit him. If grape gatherers came to thee, would they not leave some grape gleanings? If thieves by night, would they not destroy a sufficiency? I will strip Esau, I will uncover his secret things, and he shall not be able to hide, his seed is devastated, and his brethren, and his neighbors, and he is not (Jeremiah 49:8-10); where “Esau” denotes the evil of the love of self to which falsities are adjoined (n. 3322). That this evil consumes the remains of good and truth is signified by “thieves in the night destroying a sufficiency;” and by “his seed, his brethren, and his neighbors being devastated, and he is not.” “Seed” denotes the truths which are of faith from charity (n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373); “brethren” denote the goods which are of charity (n. 367, 2360, 2508, 2524, 3160, 3303, 3459, 3815, 4121, 4191); “neighbors” denote the adjoined and related truths and goods which belong to him.

[8] Something similar is said of Esau in Obadiah:

If thieves come to thee, if overthrowers by night (how wilt thou be cut off!) will they not steal till they have enough? If grape gatherers come to thee, will they not leave some clusters? (Obad. 1:5);

“grape gatherers” denote falsities which are not from evil; by these falsities the goods and truths stored up by the Lord in man’s interior natural (that is, remains) are not consumed, but by falsities derived from evils, which steal truths and goods and also by wrong applications employ them to confirm evils and falsities.

[9] In Joel:

A great people and mighty, they shall run like heroes; they shall climb the wall like men of war; and they shall march everyone in his ways; they shall run to and fro in the city; they shall run on the wall; they shall climb up into the houses; they shall enter in through the windows like a thief (Joel 2:2, 7, 9);

a “great people and mighty” denotes falsities fighting against truths (n. 1259, 1260); and because they fight mightily in destroying truths, they are said to be “like heroes and men of war;” the “city” through which they are said to “run to and fro” denotes the doctrinals of truth (n. 402, 2268, 2449, 2712, 2943, 3216); the “houses into which they shall climb” denote the goods which they destroy (n. 710, 1708, 2048, 2233, 3128, 3652, 3720, 4982); the “windows through which they shall enter in” denote things intellectual and the derivative reasonings (n. 655, 658, 3391); hence they are compared to a “thief,” because they take possession of the abode previously occupied by truths and goods.

[10] In David:

As thou hatest discipline, and castest My words behind thee; if thou seest a thief thou runnest with him, and thy part is with adulterers. Thou openest thy mouth for evil, and with thy tongue thou weavest deceit (Psalms 50:17-19);

speaking of a wicked person, “to run with a thief” denotes to alienate truth from himself by means of falsity.

[11] In Revelation:

They repented not of their murders, nor of their enchantments, nor of their whoredoms, nor of their thefts (Revelation 9:21);

“murders” denote evils which destroy goods; “enchantments,” falsities therefrom which destroy truths; “whoredoms,” truths falsified; “thefts” goods thus alienated.

[12] In John:

Verily, verily, I say unto you, He that entereth not through the door into the sheepfold, but climbeth up some other way, he is a thief and a robber. But he that entereth in through the door is the shepherd of the sheep. I am the door; through Me if anyone enter in, he shall be saved, and shall go in and out, and shall find pasture. The thief cometh not but to steal, and to murder, and to destroy (John 10:1-2, 9-10);

here again a “thief” denotes the evil of merit; for he who takes away from the Lord what is His, and claims it for himself, is called a “thief.” As this evil closes the way and prevents good and truth from the Lord from flowing in, it is said “to murder” and “to destroy.” The same is signified by the commandment in the Decalogue:

Thou shalt not steal (Deuteronomy 5:19; see n. 4174).

From all this it is evident what is signified by the laws enacted in the Jewish Church in regard to thefts (as in Exodus 21:16; 22:1-4; Deuteronomy 24:7); for as all the laws in that church originated in the spiritual world, they correspond to the laws of order which are in heaven.

3322. Therefore he called his name Edom. That this signifies his quality therefrom as to good, to which were adjoined the doctrinal things of truth, is evident from the signification of “calling a name,” or of “calling by name,” as being the quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3006); and from the representation of Edom. There is frequent mention in the Word of Esau, and also of Edom; and by “Esau” is there signified the good of the natural before the doctrinal things of truth have been thus conjoined with this good, and also the good of life from influx out of the rational; and by “Edom” is signified the good of the natural to which have been adjoined the doctrinal things of truth. But in the opposite sense, “Esau” signifies the evil of the love of self before falsities have been thus adjoined to this love; and “Edom” signifies the evil of this love when falsities have been adjoined to it. As has been frequently shown, most names in the Word have also an opposite sense, because the same things that in the churches have been good and true, in process of time through various adulterations degenerate into what is evil and false.

[2] That such things are signified by “Esau” and “Edom” may be seen from the following passages.

In Isaiah:

Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in His apparel, marching in the multitude of His strength. Wherefore art thou red in thine apparel, and Thy garments like him that treadeth in the wine-press? I have trodden the wine-press alone, and of the peoples there was no man with Me. I looked, but there was none to help, I was amazed that there was none to uphold, and Mine own arm brought salvation unto Me (Isaiah 63:1, 3, 5); where it is clearly evident that “Edom” is the Lord; and that it is the Lord as to the Divine good of the Divine natural is manifest, for the subject is the conjunction of good and truth in the Lord’s Human, and also the temptation combats by which He conjoined them. That “garments” here are the truths of the natural man, or truths relatively inferior, may be seen above (n. 2576); and that “red” is the good of the natural (n. 3300). That the Lord by His own power, through temptation combats, conjoined truths in the natural with good, is described by, “I have trodden the wine-press alone, and of the peoples there was no man with Me. I looked but there was none to help, I was amazed that there was none to uphold, and Mine own arm brought salvation unto Me.” (That “arm” denotes power, see above, n. 878)

[3] In the book of Judges:

O Jehovah when Thou wentest forth out of Seir, when Thou marchedst out of the field of Edom, the earth trembled, the heavens also dropped, the clouds also dropped water; the mountains flowed down (Judg. 5:4-5);

to “march out of the field of Edom” signifies nearly the same as, in Isaiah, to “come out of Edom.” In like manner in Moses:

Jehovah came from Sinai, and rose from Seir unto them (Deuteronomy 33:2).

Again:

I see Him, but not now; I behold Him, but not nigh; there shall come up a star out of Jacob, and a scepter shall rise out of Israel; and Edom shall be a possession, Seir also shall be a possession of his enemies, while Israel doeth valiantly. And he shall have dominion over Jacob, and shall destroy the remnant from the city (Numbers 24:17-19);

treating of the coming of the Lord into the world, whose Human Essence is called a “star out of Jacob,” and a “scepter out of Israel.” “Edom” and “Seir,” which should be a “possession,” signify the Divine good of the Lord’s Divine natural; their being the “possession of his enemies” signifies that this should succeed in the place of those things which were before in the natural; dominion then over truths therein is meant by “having dominion over Jacob, and destroying the remnant from the city.” (That “Jacob” signifies the truth of the natural, see above, n. 3305; and that “city” signifies what is doctrinal, n. 402, 2268, 2449, 2712, 2943, 3216.) Dominion is said to be had over these when they are subordinated and subjected to good; for before this they are called “enemies,” because they continually resist, as was shown above (n. 3321).

[4] In Amos:

In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of eternity; that they may possess the remnant of Edom, and all the nations that were called by My name (Amos 9:11-12).

The “tabernacle of David” denotes the church and worship of the Lord; the “remnant of Edom,” those who are in good within the church; the “nations that were called by His name,” those who are in good out of the church. (That “nations” are those who are in good, see above, n. 1259, 1260, 1416, 1849.) In David:

Upon Edom will I cast my shoe. Who will bring me into the fortified city? Who will lead me unto Edom? Wilt not Thou, O God? (Psalms 60:8, 10); where “Edom” denotes the good of the natural, as is evident from the signification of “shoe,” as being the lowest natural (n. 1748).

[5] In Daniel:

At the time of the end shall the king of the south thrust at him; and the king of the north shall rush upon him like a whirlwind with a chariot, and shall overflow and pass through; and when he shall come into the beauteous land many shall be overthrown; but these shall be rescued out of his hand, Edom and Moab, and the firstfruits of the sons of Ammon (Daniel 11:40-41); where the last state of the church is treated of; the “king of the north” denotes falsities, or what is the same, those who are in falsities; “Edom,” those who are in simple good, which is such good as exists with those who constitute the Lord’s external church; in like manner “Moab” and the “sons of Ammon” (n. 2468); and because both, namely, “Edom” and “Moab,” signify those who are in good, therefore in many passages both are named together; but the difference is that “Edom” is the good of the natural to which are adjoined the doctrinal things of truth, while “Moab” is natural good such as exists with those in whom these have not been conjoined; the two appear alike in the external form, but not in the internal.

[6] From this it is now evident why it was said:

Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a sojourner in his land (Deuteronomy 23:7);

as by an “Edomite” is signified the good of the natural, and by an “Egyptian,” the truths thereof which are those of memory-knowledge (n. 1164, 1165, 1186, 1462), therefore both are mentioned in a good sense. This shows why Jehovah said to Moses that they should not contend ¹ with the sons of Esau, and there should not be given of their land to the sons of Jacob so much as for the sole of the foot to tread upon (Deuteronomy 2:4-6).

[7] But in the opposite sense by “Esau” and “Edom” are represented those who turn aside from good through the fact that they altogether despise truth, and are unwilling that anything of the truth of faith should be adjoined, which is chiefly owing to the love of self; and therefore in the opposite sense such persons are signified by “Esau” and “Edom;” as was also represented by the circumstance that the king of Edom went forth with a numerous people and a strong hand, and refused to permit Israel to pass through his border (Numbers 20:14-22). This evil of the love of self, which is of such a nature as not to admit the truths of faith, thus neither the doctrinal things of truth, is described in various passages of the Word by “Esau” and “Edom,” and at the same time the state of the church when it becomes of this quality; as in Jeremiah:

Against Edom. Is wisdom no more in Teman? Is counsel perished from the intelligent? Is their wisdom become of an ill savor? Flee ye; they have turned themselves away, they have gone into the deep to dwell, inhabitants of Dedan; for I will bring the calamity of Esau upon him. I will make Esau bare, I will reveal his hidden things, and he shall not be able to hide himself; his seed is laid waste, and his brethren, and his neighbors. Leave thy fatherless children, I will preserve them alive; and let thy widows trust in Me. Edom shall become a waste, everyone that passeth by it shall be amazed, and shall hiss at all the plagues thereof (Jeremiah 49:7-8, 10-11, 17).

[8] In David:

They say, Let the name of Israel be no more in remembrance; for they consult together with one heart; against thee do they make a covenant, the tents of Edom and the Ishmaelites, Moab, and the Hagarenes (Psalms 83:4-6).

In Obadiah:

Thus saith the Lord Jehovih concerning Edom, Behold I have made thee small among the nations; thou art greatly despised. The pride of thine heart hath deceived thee, O thou that dwellest in the clefts of the rock, in the height of thy habitation; that saith in thine heart, Who shall bring me down to the earth? Though thou mount on high as the eagle, and though thou settest thy nest among the stars, I will bring thee down from thence. How are they of Esau searched out! their hidden things discovered! Shall I not in that day destroy the wise men out of Edom, and the intelligent from the mount of Esau? From the slaughter on account of the violence of thy brother Jacob shame shall cover thee, and thou shalt be cut off forever. The house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble; and they shall enkindle them, and devour them; and there shall not be any residue to the house of Esau; and they of the south shall possess the mount of Esau (Obad. 1:1-10, 18-19).

In this passage “Esau” and “Edom” denote the evil of the natural man originating in the love of self, which despises and rejects all truth, whence comes its devastation.

[9] In Ezekiel:

Son of man, set thy face against Mount Seir, and prophesy against it, and say unto it, Thus saith the Lord Jehovih, I am against thee, O Mount Seir, and I will stretch out Mine hand against thee, and I will make thee a waste and a devastation. Because thou hast had an enmity of eternity, and hast given over the sons of Israel to the hands of the sword, in the time of their calamity, in the time of the iniquity of the end. Because thou hast said, These two nations, and these two lands, shall be mine, and we will possess it, and Jehovah is there. And thou shalt know that I Jehovah have heard all thy blasphemies, which thou hast spoken against the mountains of Israel. Thou shalt be a waste, O Mount Seir and all Edom, all of it (Ezekiel 35:2-3, 5, 8-10 (Ezekiel 35:5)12, 15); where it is very evident that in the opposite sense “Edom” denotes those who despise, reject, and vilify spiritual goods and truths, which are the “mountains of Israel.”

[10] Again:

Thus saith the Lord Jehovih, If I have not spoken in the fire of My jealousy against the remains of the nations, and against all Edom, which have given My land unto themselves for a possession, with the joy of all their heart, with despite of soul (Ezekiel 36:5); where the sense is the same; to “give the land unto themselves for a possession” denotes to vastate the church, that is, the good and truth of the church.

[11] In Malachi:

The word of Jehovah against Israel. I have loved you, saith Jehovah; yet ye say, Wherein hast Thou loved us? Is not Esau Jacob’s brother? Yet I loved Jacob, but Esau I hated, and I make his mountain a waste (Malachi 1:1-3); where “Esau” denotes the evil of the natural that does not admit spiritual truth which is “Israel” (n. 3305), and what is doctrinal of truth which is “Jacob” (n. 3305); and on this account he is vastated, which is being “hated” (that “hating” is nothing else, is manifest from what was adduced above from the Word concerning Esau and Edom in a good sense); but when truth does not suffer itself to be adjoined to good, then evil is on the other hand predicated of Jacob, as in Hosea:

To visit upon Jacob according to his ways; according to his works will He recompense him; in the womb he supplanted his brother (Hos. 12:2-3).

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