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Genesis 30

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1 And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and she said unto Jacob, Give me children, or else I die.

2 And Jacob's anger was kindled against Rachel: and he said, Am I in God's stead, who hath withheld from thee the fruit of the womb?

3 And she said, Behold, my maid Bilhah, go in unto her; that she may bear upon my knees, and I also may obtain children by her.

4 And she gave him Bilhah her handmaid to wife: and Jacob went in unto her.

5 And Bilhah conceived, and bare Jacob a son.

6 And Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son: therefore called she his name Dan.

7 And Bilhah Rachel's handmaid conceived again, and bare Jacob a second son.

8 And Rachel said, With mighty wrestlings have I wrestled with my sister, and have prevailed: and she called his name Naphtali.

9 When Leah saw that she had left off bearing, she took Zilpah her handmaid, and gave her to Jacob to wife.

10 And Zilpah Leah's handmaid bare Jacob a son.

11 And Leah said, Fortunate! and she called his name Gad.

12 And Zilpah Leah's handmaid bare Jacob a second son.

13 And Leah said, Happy am I! for the daughters will call me Happy: and she called his name Asher.

14 And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah, Give me, I pray thee, of thy son's mandrakes.

15 And she said unto her, Is it a small matter that thou hast taken away my husband? and wouldest thou take away my son's mandrakes also? And Rachel said, Therefore he shall lie with thee to-night for thy son's mandrakes.

16 And Jacob came from the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; for I have surely hired thee with my son's mandrakes. And he lay with her that night.

17 And God hearkened unto Leah, and she conceived, and bare Jacob a fifth son.

18 And Leah said, God hath given me my hire, because I gave my handmaid to my husband: and she called his name Issachar.

19 And Leah conceived again, and bare a sixth son to Jacob.

20 And Leah said, God hath endowed me with a good dowry; now will my husband dwell with me, because I have borne him six sons: and she called his name Zebulun.

21 And afterwards she bare a daughter, and called her name Dinah.

22 And God remembered Rachel, and God hearkened to her, and opened her womb.

23 And she conceived, and bare a son: and said, God hath taken away my reproach:

24 and she called his name Joseph, saying, Jehovah add to me another son.

25 And it came to pass, when Rachel had borne Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country.

26 Give me my wives and my children for whom I have served thee, and let me go: for thou knowest my service wherewith I have served thee.

27 And Laban said unto him, If now I have found favor in thine eyes, [tarry]: [for] I have divined that Jehovah hath blessed me for thy sake.

28 And he said, Appoint me thy wages, and I will give it.

29 And he said unto him, Thou knowest how I have served thee, and how thy cattle have fared with me.

30 For it was little which thou hadst before I came, and it hath increased unto a multitude; and Jehovah hath blessed thee whithersoever I turned: and now when shall I provide for mine own house also?

31 And he said, What shall I give thee? And Jacob said, Thou shalt not give me aught: if thou wilt do this thing for me, I will again feed thy flock and keep it.

32 I will pass through all thy flock to-day, removing from thence every speckled and spotted one, and every black one among the sheep, and the spotted and speckled among the goats: and [of such] shall be my hire.

33 So shall my righteousness answer for me hereafter, when thou shalt come concerning my hire that is before thee: every one that is not speckled and spotted among the goats, and black among the sheep, that [if found] with me, shall be counted stolen.

34 And Laban said, Behold, I would it might be according to thy word.

35 And he removed that day the he-goats that were ringstreaked and spotted, and all the she-goats that were speckled and spotted, every one that had white in it, and all the black ones among the sheep, and gave them into the hand of his sons;

36 and he set three days' journey betwixt himself and Jacob: and Jacob fed the rest of Laban's flocks.

37 And Jacob took him rods of fresh poplar, and of the almond and of the plane-tree. And peeled white streaks in them, and made the white appear which was in the rods.

38 And he set the rods which he had peeled over against the flocks in the gutters in the watering-troughs where the flocks came to drink; and they conceived when they came to drink.

39 And the flocks conceived before the rods, and the flocks brought forth ringstreaked, speckled, and spotted.

40 And Jacob separated the lambs, and set the faces of the flocks toward the ringstreaked and all the black in the flock of Laban: and he put his own droves apart, and put them not unto Laban's flock.

41 And it came to pass, whensoever the stronger of the flock did conceive, that Jacob laid the rods before the eyes of the flock in the gutters, that they might conceive among the rods;

42 but when the flock were feeble, he put them not in: so the feebler were Laban's, and the stronger Jacob's.

43 And the man increased exceedingly, and had large flocks, and maid-servants and men-servants, and camels and asses.

   

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Arcana Coelestia #3923

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3923. Therefore she called his name Dan. That this signifies its quality, is evident from the signification of a “name” and of “calling a name,” as being quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3421). The quality itself is within the name “Dan,” for he was so called from “judging.” But though the name was given to him from “judging,” it nevertheless involves what is signified by all these words of Rachel: “God hath judged me, and also hath heard my voice,” that is, the good of life, and the holy of faith, and also in the supreme sense the justice and mercy of the Lord. It is this general principle of the church that is signified by “Dan,” and that is represented by the tribe named from Dan. This general principle is the first that is to be affirmed or acknowledged, before a man can be regenerated or made a church. Unless these things are affirmed and acknowledged, the rest of the things both of faith and of life cannot possibly be received, and therefore cannot be affirmed, still less acknowledged. For he who affirms mere faith with himself, and not the holy of faith, that is, charity (for this is the holy of faith), and does not affirm this by the good of life, that is, by the works of charity, can no longer have a relish for the essence of faith, because he rejects it. Affirmation together with acknowledgment is the first general principle with the man who is being regenerated, but is the last with him who has been regenerated; and therefore “Dan” is the first with him who is to be regenerated, and “Joseph” is the last; for “Joseph” is the spiritual man himself. But “Joseph” is the first with him who has been regenerated, and “Dan” the last; because the man who is to be regenerated commences from the affirmation that it is so, namely, the holy of faith and the good of life. But the regenerate man, who is spiritual, is in spiritual good itself, and from this he regards such affirmation as last; for with him the holy things of faith and goods of life have been confirmed.

[2] That “Dan” is the affirmative which must be the first thing when a man is being regenerated, may also be seen from other passages in the Word where “Dan” is named; as from the prophecy of Jacob, then Israel, respecting his sons:

Dan shall judge his people as one of the tribes of Israel; Dan shall be a serpent upon the way, an adder upon the path, that biteth the horse’s heels, and his rider falleth backward. I wait for thy salvation, O Jehovah (Genesis 49:16-18).

“Dan” here denotes the affirmative of truth, concerning which it is said that it will be “a serpent upon the way, and an adder upon the path,” when anyone reasons about truth from sensuous things; “biting the horse’s heels,” when it consults the lowest intellectual things or memory-knowledges, and draws conclusions from them; and that it is then led away from the truth, is signified by “his rider falling backward;” for which reason it is said, “I wait for thy salvation, O Jehovah.” That the “serpent” is the man who reasons from sensuous things and memory-knowledges concerning Divine arcana, may be seen above (n. 195-197); and that “way” and “path” signify truth (n. 627, 2333); and that the “horse’s heels” are the lowest intellectual things or memory-knowledges (n. 259); for a “horse” is the intellectual (n. 2761, 2762); the lowest part of which is the “heel.”

[3] Again in the prophecy of Moses concerning the twelve tribes:

Of Dan he said, Dan is a lion’s whelp, he leapeth forth from Bashan (Deuteronomy 33:22);

a “lion” in the internal sense of the Word signifies the truth of the church, from his strength, for truth is that which fights and conquers; hence a “lion’s whelp” denotes the first of truth, which is affirmation and acknowledgment. It is said “from Bashan,” because it is from the good of the natural.

In Jeremiah:

Wash thine heart from wickedness, O Jerusalem, that thou mayest be saved. How long makest thou the thoughts of thine iniquity to lodge in the midst of thee? For a voice declareth from Dan, and causeth to hear iniquity from Mount Ephraim (Jeremiah 4:14-15);

“from Dan,” denotes the truth that is to be affirmed; “from Mount Ephraim,” that it is from the affection of it.

[4] In the same:

Wait for peace, but there is no good; and for a time of healing, and behold terror. The snorting of his horses was heard from Dan; at the sound of the neighings of his strong ones the whole land trembled; and they came and devoured the land and the fullness thereof, the city and them that dwell therein. For behold I will send among you serpents, basilisks, against which there is no enchantment, and they shall bite you (Jeremiah 8:15-17);

“the snorting of horses heard from Dan” denotes reasoning concerning truth from what is non-affirmative; the “land that trembled,” and their “devouring the fullness thereof,” denotes the church and all the things of the church; for they who reason concerning truth from what is non-affirmative (that is, negative) destroy all things of faith; the “basilisk serpents” denote reasonings, as above.

[5] In Ezekiel:

Dan and Javan coming in gave bright iron in thy fairs; cassia and calamus were in thy trading (Ezekiel 27:19); where Tyre is the subject treated of, by which are signified the knowledges of truth and good (n. 1201). “Dan” denotes the first truths that are affirmed; “fairs” and “trading,” the acquisitions of truth and good (n. 2967); the “bright iron,” natural truth which is the first (n. 425, 426); “cassia and calamus,” natural truth from which there is good.

[6] In Amos:

In that day shall the fair virgins and the young men faint for thirst. They that swear by the guilt of Samaria, and have said, Thy God, O Dan, liveth; and the way of Beersheba liveth; even they shall fall, and shall rise up no more (Amos 8:13-14);

“Thy God, O Dan, liveth, and the way of Beersheba liveth” denotes that they are in the denial of all things of faith and its doctrine. (That “way” denotes truth, see above, (627) n. 627, 2333; and “Beersheba,” doctrine, n. 2723, 2858, 2859, 3466.) That there is signified the denial of all things of faith, is because Dan was the last boundary of the land of Canaan, and Beersheba the first, that is, the midst or inmost of the land; for by the “land of Canaan” was represented and signified the Lord’s kingdom, and thus the church (n. 1607, 3038, 3481), and accordingly all things of love and faith, because these are of the Lord’s kingdom and church. Hence all things in the land of Canaan were representative, according to their distances, situations, and boundaries (n. 1585, 1866, 3686).

[7] The first boundary, that is, the midst or inmost of the land, was Beersheba, before Jerusalem became so, because Abraham was there, and also Isaac; but the last boundary, or the outermost of the land, was Dan; and hence when all things in one complex were signified, it was said, “from Dan even to Beersheba;” as in the second book of Samuel:

To transfer the kingdom from the house of Saul, and to set up the throne of David over Israel and over Judah, from Dan even to Beersheba (2 Samuel 3:10).

In the same:

All Israel gathering was gathered together from Dan even to Beersheba (2 Sam 17:11).

And again:

David said to Joab, Pass through all the tribes of Israel from Dan even to Beersheba (2 Samuel 24:2, 15).

And in the first book of Kings:

Judah and Israel dwelt in security, every man under his vine and under his fig-tree, from Dan even to Beersheba (1 Kings 4:25).

By this expression are meant in the historic sense all things of the land of Canaan; but in the internal sense all things of the Lord’s kingdom, and also all things of the church.

[8] The reason why, as before said, “Dan” is the first boundary, and also the last, is that the affirmative of truth and good is the first of all things when faith and charity are beginning with man, and the last when man is in charity and thereby in faith. It was from this also that the last lot fell to Dan when the land of Canaan was divided for inheritance (Josh. 19:40, etc.); for the lot was cast before Jehovah (Josh. 18:6); and hence it fell according to the representation of each tribe.

[9] And because the lot did not fall to Dan among the inheritances of the rest of the tribes, but beyond their borders (Judges 18:1), that tribe was omitted by John in the Revelation (Revelation 7:5-8), where the twelve thousand that were sealed are mentioned; for they who are only in the affirmative of truth and also of good, and go no further, are not in the Lord’s kingdom, that is, among the “sealed.” Even the worst men are able to know truths and goods, and also to affirm them; but the quality of the affirmation is known from the life.

[10] “Dan” is also mentioned as a boundary in Genesis 14:14, where Abraham is described as having pursued the enemy thus far, and where “Dan” has a similar signification. The city called “Dan” was not indeed built by the posterity of Dan at that time, but afterwards (Josh. 19:47; Judges 18:29); yet even then it was called the first boundary with respect to entering into the land of Canaan, or the last with respect to going out; and the inmost of the land was Hebron, and afterwards Beersheba, where Abraham and Isaac dwelt.

  
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Thanks to the Swedenborg Foundation for the permission to use this translation.