9373. Come up unto Jehovah. That this signifies conjunction with the Lord, is evident from the signification of “coming up,” as being to be raised toward interior things (see n. 3084, 4539, 4969, 5406, 5817, 6007), consequently also to be conjoined (n. 8760). That it denotes conjunction with the Lord, is because by “Jehovah” in the Word is meant the the Lord, (n. 1343, 1736, 1793, 2004, 2005, 2018, 2025, 2921, 3023, 3035, 5663, 6280, 6303, 6905, 8274, 8864, 9315). A secret which also lies hidden in the internal sense of these words, is that the sons of Jacob, over whom Moses was the head, were not called and chosen; but they themselves insisted that Divine worship should be instituted among them (according to wh at has been said in n. 4290, 4293); and therefore it is here said, “and He said unto Moses, Come up unto Jehovah,” as if not Jehovah, but another, had said that he should come up. For the same reason in what follows it is said that “the people should not go up” (verse 2); and that “Jehovah sent not His hand unto the sons of Israel who were set apart” (verse 11); and that “the appearance of the glory of Jehovah was like devouring fire on the top of the mountain in the eyes of the sons of Israel” (verse 17); and lastly that Moses, being called the seventh day, “entered into the midst of the cloud.” For by “the cloud” is meant the Word in the letter (n. 5922, 6343, 6752, 6832, 8106, 8443, 8781); and with the sons of Jacob the Word was separated from its internal sense, because they were in external worship without internal, as can be clearly seen from the fact that now, as before, they said, “all the words which Jehovah hath spoken we will do” (verse 3); and yet scarcely forty days afterward they worshiped a golden calf instead of Jehovah; which shows that this was hidden in their hearts while they were saying with their lips that they would serve Jehovah alone. But nevertheless those who are meant by “the called and the chosen” are those who are in internal worship, and who from internal worship are in external; that is, those who are in love to and faith in the Lord, and from this in love toward the neighbor.

3128. And told her mother’s house according to these words. That this signifies toward natural good of every kind whithersoever enlightenment could reach, is evident from the signification of the “mother’s house,” as being the good of the external man, that is, natural good. (That a “house” denotes good may be seen above, n. 2233, 2234, 2559; also that man’s external or natural is from the mother, but the internal from the father, n. 1815.) The good with man is compared in the Word to a “house,” and on this account a man who is in good is called a “house of God;” but internal good is called the “father’s house,” and the good that is in the same degree is called the “house of the brethren;” but external good, which is the same as natural good, is called the “mother’s house.” Moreover all good and truth are born in this manner, namely, by the influx of internal good as of a father into external good as of a mother.

[2] As this verse treats of the origin of the truth which is to be conjoined with good in the rational, it is therefore said that Rebekah (by whom this truth is represented) ran to the house of her mother, for that was the origin of this truth. For as before said and shown, all good flows in by an internal way (that is, by the way of the soul) into man’s rational, and through this into his faculty of knowing, even into that which is of the senses; and by enlightenment there it causes truths to be seen. Truths are called forth thence, and are divested of their natural form, and are conjoined with good in the midway, that is, in the rational, and at the same time they make the man rational, and at last spiritual. But how these things are accomplished is utterly unknown to man; because at this day it is scarcely known what good is, and that it is distinct from truth; still less that man is reformed by means of the influx of good into truth, and by the conjunction of the two; neither is it known that the rational is distinct from the natural. And when these things, which are most general, are not known, it cannot possibly be known how the initiation of truth into good, and the conjunction of the two, is effected-which are the subjects treated of in this chapter in its internal sense. But whereas these arcana have been revealed, and are manifest to those who are in good, that is, who are angelic minds, therefore however obscure they may appear to others, they nevertheless are to be set forth, because they are in the internal sense.

[3] Concerning the enlightenment from good through truth in the natural man, which is here called the “mother’s house,” the case is this: Divine good with man inflows into his rational, and through the rational into his natural, and indeed into its memory-knowledges, that is, into the knowledges and doctrinal things therein, as before said; and there by a fitting of itself in, it forms truths for itself, through which it then enlightens all things that are in the natural man. But if the life of the natural man is such that it does not receive the Divine good, but either repels it, or perverts it, or suffocates it, then the Divine good cannot be fitted in, thus it cannot form for itself truths; and consequently the natural can no longer be enlightened; for enlightenment in the natural man is effected from good through truths; and when there is no longer enlightenment, there can be no reformation. This is the reason why in the internal sense the natural man also is much treated of in regard to its quality; thus whence truth is, namely, that it is from good there.

3952. 'And he lay with her that night' means the actual joining together. This too becomes clear without explanation. The reason why the explanation of the expressions immediately preceding this has for the most part been limited to giving simply the meanings which they have in the internal sense is that they are the kind of things which cannot be understood unless they are presented separately one after another. For the subject is the joining of truth to good and of good to truth, and this joining together of them is the conjugial relationship meant in the spiritual sense; that is, when with man or in the Church the two are so joined together the heavenly marriage is effected. The arcana of this heavenly marriage have been described in the verses above, where they are shown to be the following: As has been stated, the heavenly marriage is a marriage of good to truth and of truth to good. It is not however a marriage between good and truth which both belong to one and the same degree, but between good and truth which belong one to a lower degree, the other to a higher. That is, it is not a marriage between the good of the external man and the truth of the same, but between the good of the external man and the truth of the internal man; or what amounts to the same, it is not a marriage between the good of the natural man and the truth of the same, but between the good of the natural man and the truth of the spiritual man. It is when good and truth of different degrees are joined together that the marriage comes into effect.

[2] The same applies in the internal or spiritual man. The heavenly marriage is not a marriage between the good and the truth present there but between the good of the spiritual man and the truth of the celestial man, for compared with the spiritual man the celestial man belongs to a higher degree. Nor again is the heavenly marriage between the good and the truth present there, but between the good of the celestial man and the Divine truth which proceeds from the Lord. From this it is in addition evident that the Divine marriage itself within the Lord is not a marriage between the Divine good and the Divine truth present in His Divine Human but between the Good of the Divine Human and the Divine itself, that is, between the Son and the Father, for the Good of the Lord's Divine Human is that which in the Word is called 'the Son of God' and the Divine itself that which is called 'the Father'.

[3] These are the arcana contained in the internal sense present within the things said about the dudaim. Anyone may see that there is some arcanum hidden within them. For the following details - those about Reuben's finding dudaim in the field and Rachel's desiring them, and, so that she might acquire them, about her agreeing to their husband's lying with Leah, and about Leah's going out to meet Jacob when he came from the field in the evening and her saying that she had hired him for the dudaim - would not have been important enough for them to be mentioned in any historical description in the Word unless something Divine had lain hidden within them. Exactly what that something Divine is nobody can know unless he knows what is meant by the sons of Jacob and by the tribes named after them, and also unless he knows the flow of ideas belonging to the subject dealt with in the internal sense, and on top of this unless he knows what the heavenly marriage is. For that marriage is the subject; that is to say, the joining of the good of the external man to the affection for the truth of the internal man is the subject. But to enable this arcanum to be seen more clearly, let a further illustration be given.

[4] The truths of the external man are the facts and the matters of doctrine which he acquires first through parents and also teachers, after that through books, and at length by his own endeavours. The good of the external man is the pleasure and delight which he finds in those facts and matters of doctrine. Facts which are essentially truths, and delights which are essentially good, are joined together, but these do not constitute the heavenly marriage with him, for even with people who are governed by self-love and love of the world and who are consequently under the influence of evil and falsity, facts, and indeed matters of doctrine, are joined to delights; but they are the delights that go with self-love and love of the world, to which truths are able to be joined. All the same, such people are outside the heavenly marriage. But the heavenly marriage exists in a person when pleasure or delight, which essentially is the good of the external or natural man, stems from spiritual love. That is, the heavenly marriage exists with him when that good stems from love towards the neighbour, towards his country or the general public, towards the Church, towards the Lord's kingdom; and it exists even more fully when it stems from celestial love, which is love to the Lord. For when that spiritual or celestial love passes from the internal or spiritual man into the delight of the external or natural man and fashions that delight, it is then joined to the facts and the matters of doctrine of the external or natural. But such a marriage cannot exist with the evil, only with the good, that is to say, with those who have those things as the end in view. But see what has been said already in 3286, 3288, 3314, 3321, about the influx of the internal or spiritual man into the external or natural man.

[5] Once acquainted with these arcana one may now come to see the overall meaning of the individual expressions, the explanations of which in preceding paragraphs was limited simply to giving their individual meanings in the internal sense, those expressions and their meanings being these: 'Reuben', who means the truth of faith, which is the first stage of regeneration, 'found dudaim'; 'he brought them to Leah his mother' who means the affection for external truth; 'Rachel' who means the affection for interior truth 'desired them', and they were also 'given to her'; Leah therefore 'lay with Jacob her husband' who means the good of truth within the natural man. Likewise the expressions in what comes after this: Sons were born to Jacob by Leah, 'Issachar and Zebulun', by whom things to do with conjugial love and so with the heavenly marriage are meant and represented; and after this, 'Joseph' was born, by whom the Lord's spiritual kingdom - the marriage itself, which is the subject here - is meant and represented.