4594. This is Bethlehem. That this signifies in place thereof the resurrection of a new spiritual of the celestial, is evident from the signification of “Bethlehem,” as being the spiritual of the celestial in a new state; for “Ephrath” is the spiritual of the celestial in a former state (n. 4585), and by her being buried there is signified the resurrection of a new state (n. 4593). That Rachel brought forth her second son or Benjamin in Bethlehem, and died in bringing him forth, also that David was born in Bethlehem and was there anointed king, and finally that the Lord was there born, is a mystery which as yet has not been revealed, and could not be revealed to anyone who did not know what is signified by “Ephrath” and by “Bethlehem,” and what was represented by Benjamin, and also by David; and especially who did not know what the spiritual of the celestial is, for this was signified by these places and was represented by these persons.

[2] The reason why the Lord was born there and not elsewhere, is that He alone was born a spiritual celestial man, but all others natural, with the capacity or ability to become either celestial or spiritual by regeneration from the Lord. The reason why the Lord was born a spiritual celestial man was that He might make His Human Divine, and this according to order from the lowest degree to the highest, and might thus dispose into order all things in the heavens and in the hells. For the spiritual celestial is intermediate between the natural or external man and the rational or internal man (see above, n. 4585, 4592), thus below it was the natural or external, and above it was the rational or internal.

[3] He who cannot apprehend these things, cannot possibly comprehend, by any revelation whatever, why the Lord was born at Bethlehem. For from the most ancient time “Ephrath” signified the spiritual of the celestial, and therefore afterwards “Bethlehem” had the same signification. This then is the reason why the following is said in David:

He sware to Jehovah, he vowed to the Mighty One of Jacob, If I shall come into the tent of my house, if I shall go upon the couch of my bed, if I shall give sleep to mine eyes, slumber to mine eyelids, until I find a place for Jehovah, habitations for the Mighty One of Jacob; lo we heard of Him in Ephrata, we found Him in the fields of the forest; we will go into His habitations, we will bow ourselves at His footstool (Psalms 132:2-7).

That these things were said of the Lord is very evident; “we heard of Him,” and “we found Him,” are expressed in the original language at the end of the words by the letter “h” taken from the name Jehovah.

[4] And in Micah:

Thou Bethlehem Ephrata, it is little that thou be among the thousands of Judah, out of thee shall one come forth unto Me who shall be Ruler in Israel, whose goings forth are from of old, from the days of eternity (Micah 5:2; Matthew 2:6).

From these prophecies it was known to the Jewish people that the Messiah or Christ would be born at Bethlehem, as is evident in Matthew:

Herod, gathering together all the chief priests and scribes of the people, inquired of them where the Christ (the Messiah) should be born; and they said to him, In Bethlehem of Judea (Matthew 2:4-5).

And in John:

The Jews said, Doth not the Scripture say that the Christ (Messiah) should come of the seed of David, and from Bethlehem, the city where David was? (John 7:42).

And that He was born there may be seen in Matthew 2:1; Luke 2:4-7. For this reason also, and because He was from David, the Lord is called a “rod out of the stock of Jesse,” and the “root of Jesse” (Isaiah 11:1, 10); for Jesse, David’s father, was a Bethlehemite; and David was born at Bethlehem and was anointed king there (1 Samuel 16:1-14; 17:12). Hence Bethlehem was called “the city of David” (Luke 2:4, 11; John 7:42). By David is especially represented the Lord as to His royalty or the Divine truth (n. 1888).

1888. That the sense of the letter of the Word is representative of Divine arcana, and that it is the receptacle and thus the repository of the Lord’s celestial and spiritual things, may be illustrated by two examples: first, that by “David” is not meant David, but the Lord; second, that the names signify nothing but actual things, and therefore it must be the same with all the rest of the Word. Concerning David it is said in Ezekiel:

My servant David shall be king over them, and they shall all have one shepherd; they shall dwell upon the land, they and their sons and their sons’ sons, even to eternity; and David my servant shall be their prince to eternity (Ezekiel 37:24-25).

And in Hosea:

The sons of Israel shall return, and shall seek Jehovah their God, and David their king (Hos. 3:5).

These things were written by the prophets after the time of David, and yet it is plainly said that he shall be their king and prince, from which all may see that in the internal sense it is the Lord who is meant by “David.” And the case is the same in all other passages, even those which are historical, where David is named.

[2] That the names of kingdoms, regions, cities, and men, signify actual things, may be clearly seen in the Prophets. Take merely this example in Isaiah:

Thus said the Lord, Jehovih Zebaoth, O My people, thou inhabitant of Zion, be not afraid of Asshur; he shall smite thee with a rod, and shall lift up his staff upon thee in the way of Egypt. Jehovah of Armies shall stir up a scourge for him according to the plague of Midian at the rock of Horeb; and as His rod was upon the sea, so shall He lift it up in the way of Egypt. He shall come against Aiath, He shall pass over to Migron, at Michmash shall He command His arms; they ¹ shall pass over Mabarah; Geba ¹ is a lodging-place for us; Ramah ¹ shall tremble; Gibeah of Saul shall flee; cry aloud with thy voice, O daughter of Gallim; hearken, O Laish; O thou poor Anathoth; Madmenah shall wander; the inhabitants of Gebim shall gather themselves together; as yet there is a day for a stand at Nob; the mountain of the daughter of Zion, the hill of Jerusalem, shall shake her hand; He shall cut down the thickets of the forest with iron, and Lebanon shall fall by a magnificent one (Isaiah 10:24, 26-34).

[3] Here there is almost nothing but names, from which no sense would appear unless all the names signified actual things; and if the mind were to abide in the names, this would never be acknowledged to be the Word of the Lord. But who will believe that in the internal sense they all contain arcana of heaven? and that by them is described the state of those who are endeavoring to enter into the mysteries of faith by reasonings from memory-knowledges? Some special thing belonging to that state are described by each name; and that the meaning is that these reasonings are dispersed by the Lord by means of the celestial things of love and the spiritual things of faith. That the reasoning here treated of is signified by “Asshur,” may be clearly seen from what has been already shown concerning Asshur (n. 119, 1186); also that memory-knowledges are signified by “Egypt” (n. 1164, 1165, 1462); which see and examine. The case is the same with all other names, and also with all the several words.

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