3620. I loathe my life because of the daughters of Heth. That this signifies the adjunction of natural truth from another source, is evident from the signification of “loathing one’s life,” as being no adjunction, namely, of natural truth to the truth of the rational, for when there is not adjunction, then to the rational its life appears as if it were no life, as may be seen from what was said above (n. 3493); and from the signification of the “daughters of Heth,” as being the affections of truth from what is not genuine; here, the affections of natural truth, because spoken of Jacob, by whom natural truth is represented, as before shown. (That “daughters” are affections may be seen above, n. 2362; and that “Heth” or “Hittite” is truth from what is not genuine, n. 3470.) Hence it is evident that by “I loathe my life because of the daughters of Heth,” is signified that there could be no adjunction of the natural through truth which is not from what is genuine; thus that there must be the adjunction of natural truth from another source.

The adjunction of natural truth is treated of in what follows, where mention is made of Jacob’s stay with Laban, namely, that truths from a common stock were adjoined thereto; and by the truths which the daughters of Heth represent, because they were not from that stock, no adjunction could be effected, since there was disparity and discordance; for by the sons of Heth is represented the spiritual church among the Gentiles (n. 2913, 2986), in which, as they have not the Word, the truths are not from that origin.

2362. Behold I pray I have two daughters who have not known man. That this signifies the affections of good and of truth, is evident from the signification of “daughters,” as being affections (see n. 489-491). Their “not having known man” signifies that falsity had not contaminated them; for “man” [vir] signifies rational truth, as also in the opposite sense falsity (n. 265, 749, 1007). There are two affections, namely, of good and of truth (see n. 1997). The former, or the affection of good, constitutes the celestial church, and is called in the Word the “daughter of Zion,” and also the “virgin daughter of Zion;” but the latter, or the affection of truth, constitutes the spiritual church, and is called in the Word the “daughter of Jerusalem.”

[2] As in Isaiah:

The virgin daughter of Zion hath despised thee, hath mocked at thee; after thee hath the daughter of Jerusalem shaken her head (Isaiah 37:22; 2 Kings 19:21).

In Jeremiah:

What shall I liken to thee, O daughter of Jerusalem; what shall I equal to thee, and comfort thee, O virgin daughter of Zion (Lam. 2:13).

In Micah:

Thou, O tower of the flock, the hill of the daughter of Zion, even to thee shall it come, and the former dominion shall come, the kingdom of the daughter of Jerusalem (Micah 4:8).

In Zephaniah:

Shout, O daughter of Zion; make a loud noise, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem (Zeph. 3:14).

In Zechariah:

Rejoice greatly, O daughter of Zion; make a loud noise, O daughter of Jerusalem; behold, thy King shall come unto thee (Zech. 9:9; Matthew 21:5; John 12:15).

[3] That the celestial church, or the Lord’s celestial kingdom, is called the “daughter of Zion” from the affection of good, that is, from love to the Lord Himself, may be seen further in Isaiah (10:32; 16:1; 52:2; 62:11; Jeremiah 4:31; 6:2, 23; Lam. 1:6; 2:1, 4, 8, 10; Micah 4:10, 13; Zech. 2:10; Psalms 9:14). And that the spiritual church, or the Lord’s spiritual kingdom, is called the “daughter of Jerusalem” from the affection of truth, and thus from charity toward the neighbor, may be seen in Jeremiah (Lam. 2:15). Both of these churches and their characteristics have been treated of many times in Part First.

[4] From the fact that the celestial church is from love to the Lord in love toward the neighbor, it is likened especially to an unmarried daughter or virgin, and indeed is also called a “virgin,” as in John:

These are they who have not been defiled with women, for they are virgins; these are they that follow the Lamb whithersoever He goeth, for they are without spot before the throne of God (Revelation 14:4-5).

That this might be represented in the Jewish Church also, it was enjoined upon the priests that they should not take widows, but virgins, for wives (Leviticus 21:13-15; Ezekiel 44:22).

[5] From the things contained in this verse it can be seen how pure is the Word in the internal sense, although it may not so appear in the letter; for when these words are read: “Behold I pray I have two daughters who have not known man; let me I pray bring them out unto you, and ye may do unto them as is good in your eyes, only unto these men do not anything,” nothing but what is impure enters the ideas, especially the ideas of those who are in a life of evil. And yet how chaste these words are in the internal sense, is manifest from the explication, by which it is shown that they signify the affections of good and of truth, and the blessedness which they who do no violence to the Lord’s Divine and Holy perceive from the enjoyment of them.