4667. And Jacob dwelt in the land of his father’s sojournings, in the land of Canaan. That this signifies that the Lord’s Divine natural was accordant under Divine rational good, is evident from the signification of “to dwell,” as being to live (see n. 1293, 3384, 3613, 4451); from the representation of Jacob, as being in the supreme sense the Lord’s Divine natural (n. 3305, 3509, 3525, 3546, 3576, 3599, 3775, 4009, 4234, 4286, 4538, 4570); from the representation of Isaac, who here is the “father,” as being the Lord’s Divine rational as to good (n. 1893, 2066, 2630, 3012, 3194, 3210); and from the signification of the “land of Canaan,” as being in the supreme sense the Lord’s Divine Human (n. 3038, 3705). From all this it follows that Jacob’s dwelling in the land of his father’s sojournings in the land of Canaan, denotes the Lord’s Divine natural living together or accordantly under Divine rational good, in the Divine Human. The Lord’s natural has been treated of above (Genesis 35:22-26), that all things in it were now Divine (see n. 4602-4610); Genesis 35:27-29(and in the following verses of the same chapter, Genesis 35) the conjunction of the Lord’s Divine natural with His Divine rational (n. 4611-4619). Here the conclusion follows: that the Divine natural lived an accordant life under Divine rational good.

[2] It is said “under Divine rational good,” because the natural lives under this; for the rational is higher or interior, or according to a customary form of speaking is prior, while the natural is lower or exterior, consequently posterior; thus the latter is subordinate to the former. Nay, when they are accordant, the natural is nothing else than the general of the rational; for whatever the natural has does not then belong to it, but to the rational. The difference is only such as exists between particulars and their general, or between singulars and their form, in which the singulars appear as a one. It is known to the learned that the end is the all in the cause, and that the cause is the all in the effect; thus that the cause is the end in form, and the effect the cause in form; and hence that the effect entirely perishes if you take away the cause, and the cause if you take away the end; and moreover that the cause is under the end, and the effect under the cause. It is similar with the natural and the rational.

3509. And Rebekah said unto Jacob her son. That this signifies the Lord’s perception from Divine truth concerning natural truth, is evident from the representation of Rebekah, as being the Divine truth of the Lord’s Divine rational (see n. 3012, 3013, 3077); from the signification of “saying” as being to perceive (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2506, 2515, 2552, 2619); and from the representation of Jacob, as being the Lord’s natural as to truth (n. 3305); from all which it is manifest that by “Rebekah said unto Jacob her son,” is signified the Lord’s perception from Divine truth concerning natural truth. That the Lord from the Divine good of the Divine rational which is represented by Isaac, willed to procure truth for Himself through the good of the natural which is represented by Esau, whereby He might glorify or make Divine His natural; but that the Lord from the Divine truth of the Divine rational which is represented by Rebekah willed to procure for Himself through the truth of the natural which is represented by Jacob the truth by means of which the rational might be glorified or made Divine, cannot be apprehended unless it is illustrated by the things that come to pass in man while being regenerated or made new by the Lord; nor indeed even by this unless it is known how the case is with the rational as to the good and as to the truth therein-which must therefore be briefly stated.

[2] The rational mind is distinguished into two faculties, one faculty being called the will, and the other the understanding. During man’s regeneration, that which proceeds from the will is called good, and that which proceeds from the understanding is called truth. Before man has been regenerated the will does not act as one with the understanding; but the former wills good, while the latter wills truth; insomuch that an effort of the will is perceived as being quite distinct from one of the understanding. This however is perceived only by those who reflect, and who know what the will is and the things that belong thereto, and what the understanding is and the things that belong thereto; but it is not perceived by those who do not know these things and therefore who do not reflect, for the reason that the natural mind is regenerated through the rational mind (see n. 3493), and this according to an order such that the good of the rational does not flow immediately into the good of the natural and regenerate it, but through the truth which is of the understanding, thus in appearance from the truth of the rational. These are the things treated of in this chapter in the internal sense; for “Isaac” is the rational mind as to the good which is of the will, “Rebekah” being the same with respect to the truth which is of the understanding; “Esau” is the good of the natural that comes forth from the good of the rational; and “Jacob” is the truth of the natural that comes forth from the good of the rational through the truth therein.

[3] From these things it may be seen what arcana are contained in the internal sense of the Word; but still there are very few which can be described to human apprehension; while those which transcend it, and cannot be described, are without limit; for in proportion as the Word penetrates more deeply, that is, more interiorly, into heaven, the more innumerable and ineffable the arcana become, not only to man, but also to the angels of the lower heaven; and when it reaches the inmost heaven, the angels there perceive that the arcana are infinite, and are altogether incomprehensible to them, because they are Divine. Such is the Word.