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Genesis 29

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1 Then Jacob went on his journey, and came into the land of the people of the east.

2 And he looked, and behold, a well in the field, and lo, there were three flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone was upon the well's mouth.

3 And thither were all the flocks gathered: and they rolled the stone from the well's mouth and watered the sheep, and put the stone again upon the well's mouth in its place.

4 And Jacob said to them, My brethren, whence are ye? And they said, We are from Haran.

5 And he said to them, Know ye Laban the son of Nahor? and they said, We Know him.

6 And he said to them, Is he well? And they said, He is well: and behold, Rachel his daughter cometh with the sheep.

7 And he said, Lo, it is yet high day, neither is it time that the cattle should be collected: water ye the sheep, and go and feed them.

8 And they said, We cannot, until all the flocks are collected, and till they roll the stone from the well's mouth; then we water the sheep.

9 And while he was yet speaking with them, Rachel came with her father's sheep: for she kept them.

10 And it came to pass, when Jacob saw Rachel, the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother; that Jacob went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother.

11 And Jacob kissed Rachel, and lifted up his voice, and wept.

12 And Jacob told Rachel that he was her father's brother, and that he was Rebekah's son; and she ran and told her father.

13 And it came to pass when Laban heard the tidings of Jacob his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things.

14 And Laban said to him, Surely thou art my bone and my flesh: and he abode with him the space of a month.

15 And Laban said to Jacob, Because thou art my brother, shouldest thou therefore serve me for naught? tell me, what shall thy wages be?

16 And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel.

17 Leah was tender-eyed, but Rachel was beautiful and well-favored.

18 And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter.

19 And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me.

20 And Jacob served seven years for Rachel; and they seemed to him but a few days, for the love he had to her.

21 And Jacob said to Laban, Give me my wife (for my days are fulfilled) that I may go in to her.

22 And Laban assembled all the men of the place, and made a feast.

23 And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in to her.

24 And Laban gave to his daughter Leah, Zilpah his maid for a handmaid.

25 And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this thou hast done to me? did I not serve with thee for Rachel? why then hast thou deceived me?

26 And Laban said, it must not be so done in our country, to give the younger before the first-born.

27 Fulfill her week, and we will give thee this also, for the service which thou shalt serve with me yet seven other years.

28 And Jacob did so, and fulfilled her week: and he gave him Rachel, his daughter, for a wife also.

29 And Laban gave to Rachel, his daughter, Bilhah, his handmaid, to be her maid.

30 And he went in also to Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.

31 And when the LORD saw that Leah was hated, he made her fruitful: but Rachel was barren.

32 And Leah conceived, and bore a son, and she called his name Reuben: for she said, Surely the LORD hath looked upon my affliction; now therefore my husband will love me.

33 And she conceived again, and bore a son; and said, Because the LORD hath heard that I was hated, he hath therefore given me this son also: and she called his name Simeon.

34 And she conceived again, and bore a son; and said, Now this time will my husband adhere to me, because I have borne him three sons: therefore was his name called Levi.

35 And she conceived again, and bore a son: and she said, Now will I praise the LORD: therefore she called his name Judah, and left bearing.

   

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Arcana Coelestia #3928

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3928. 'And she called his name Naphtali' means the essential nature of it, that is to say, of the temptation in which one overcomes and also of the resistance offered by the natural man. This is clear from the meaning of 'name' and of 'calling the name' as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3421. The particular nature is that which is meant by 'Naphtali', for the name Naphtali is derived from the word 'wrestlings'. And for the same reason 'Naphtali' represents this second general truth of the Church. Temptation is the means by which the internal man is joined to the external, for they are at variance with each other but are made to agree and to correspond by means of temptations. The external man is indeed such that of itself it does not desire anything except bodily and worldly things; these are the delights of the natural man's life. But the internal man - when opened towards heaven and desiring the things of heaven, as is the case with those who are able to be regenerated - takes delight in heavenly things. And when a person undergoes temptations these two types of delight conflict with each other. The person is not directly aware of the conflict, because he is not aware of what heavenly delight is and of what hellish delight is, let alone that they are so utterly contrary to each other. But celestial angels cannot be present at all with a person in his bodily and worldly delight until this has been made subservient, that is to say, until bodily and worldly delight is no longer regarded as an end in itself but something which is meant to be subservient to heavenly delight, as shown above in 3913. Once this has been achieved the angels are able to reside with that person in both; but in this case his delight becomes blessedness, and at length happiness in the next life.

[2] Anyone who believes that the delight of the natural man prior to regeneration is not hell-like, and that devilish spirits are not in possession there, is much mistaken. He is unaware of what the situation is with man - that prior to regeneration genii and spirits from hell have possession of his natural man, no matter how much he seems to himself to be like any other person, and also that he is able to participate with everybody else in what is holy and to reason about the truths and goods of faith, indeed is able to believe that he has become strong in these. If this person does not feel within himself some measure of affection for what is right and fair in his daily work, and for what is good and true in society and in life, let him recognize that his kind of delight in things is the kind that exists with those in hell, for his delight entails no other love than self-love and love of the world. And when these constitute his delight no charity or any faith is present within it. The only means that will weaken and dispel this delight once it has become predominant is the affirmation and acknowledgement of the holiness of faith and of the good of life, which is the first means meant, as shown above, by Dan, and after this by temptation, which is the second means and is meant by Naphtali; for this second means follows the other. Indeed people who do not affirm and acknowledge the goodness and the truth which constitute faith and charity are unable to enter any conflict brought about by temptation as there is nothing within to oppose the evil and falsity towards which natural delight gravitates.

[3] In other places in the Word where Naphtali is mentioned he means a person's state following temptations, as in the prophecy of Jacob, who by then was Israel,

Naphtali is a hind let loose, giving beautiful words. Genesis 49:21.

'A hind let loose' stands for the affection for natural truth in a state that is free, which arises following temptation. This state is also what is at stake within temptations, which are meant by 'Naphtali', for the battle fought in temptations is a struggle for freedom. Likewise in Moses' prophecy,

To Naphtali he said, Naphtali, satisfied with favour, and full with the blessing of Jehovah, will possess the west and the south. Deuteronomy 33:23.

For the representations of Jacob's sons, and of the tribes, depend on the order in which they are mentioned, 3862. And in the prophecy of Deborah and Barak,

Zebulun is a people that consigned its soul to die, as did Naphtali, on the heights of the field. Judges 5:18.

This too refers in the internal sense to the conflicts brought about by temptations, and to a person's presence among those who do not fear anything evil because they are rooted in forms of truth and good, meant by 'being on the heights of the field'.

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