3952. And he lay with her that night. That this signifies conjunction, is evident without explication. The reason why the foregoing matters have been unfolded in the internal sense merely as to the significations of the words, is that they are of such a nature that they cannot be comprehended unless they are set forth in one series. For the subject treated of is the conjunction of truth with good and of good with truth, which conjunction is the conjugial as understood in the spiritual sense; that is, the conjunction which makes the heavenly marriage with man and in the church. The arcana of this heavenly marriage are described in the above verses, and are there revealed as follows. As before shown the heavenly marriage is that of good with truth and of truth with good, yet is not between good and truth of one and the same degree, but between good and truth of a lower and of a higher degree, that is, not 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; or what is the same, not between the good of the natural man and its truth, but between the good of the natural man and the truth of the spiritual man. This conjunction is that which makes the marriage.

[2] It is the same in the internal or spiritual man; the heavenly marriage there is not between the good and the truth in that man; but between the good of the spiritual man and the truth of the celestial man; for the celestial man is relatively in a higher degree. Nor is there a heavenly marriage between the good and the truth in the celestial man; but between the good of the celestial man and the truth Divine which proceeds from the Lord. From this it is also evident that the Divine marriage itself of the Lord is not between the good Divine and the truth Divine 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 is called in the Word the “Son of God,” and the Divine Itself is called the “Father.”

[3] These are the arcana contained in the internal sense in what is said concerning the dudaim. Everyone can see that there must be some arcanum therein, for to relate that Reuben found dudaim in the field, and that Rachel longed for them, and in return for them promised that their man should lie with Leah; and that Leah went to meet Jacob when he came from the field in the evening, and said that she had hired him with the dudaim-these things would be too trivial to make any part of the history in the Word, unless there was something Divine hidden within them. But what Divine thing is meant no one can know unless he knows what is signified by the sons of Jacob and by the tribes named from them; and unless he also knows the series of the subject in the internal sense; and moreover unless he knows what the heavenly marriage is, for this is what is treated of, namely, that it is the conjunction of the good in the external man with the affection of truth in the internal man.

[4] But in order to the better understanding of this arcanum, I may illustrate it further. The truths of the external man are the memory-knowledges and doctrinal things that the man first learned from his parents, and also from his teachers, then from books, and finally by his own study. The good of the external man is the pleasure and delight that he perceives in these things. The memory-knowledges, which are truths, and the delights, which are good, are conjoined together; but they do not make in him the heavenly marriage, for with those who are in the love of self and of the world, and thence in evil and falsity, the memory-knowledges, and even the doctrinal things, are conjoined with delights; but it is with the delights of these loves, for with these even truths can be conjoined. And yet such persons are out of the heavenly marriage. But when the pleasure or the delight that is the good of the external or natural man is from spiritual love, that is, from love toward the neighbor, toward our country or the state, toward the church and the Lord’s kingdom, and still more when it is from celestial love, which is love to the Lord; and when these flow in from the internal or spiritual man into the delight of the external or natural man and make it; then this conjunction with the memory-knowledges and doctrinal things of the external or natural man constitutes with him the heavenly marriage. This is not possible with the evil, but only with the good, that is, with those who have these things as their end. (But see how the case is with the influx of the internal or spiritual man into the external or natural man, n. 3286, 3288, 3314, 3321.)

[5] As soon as these things have become known, it is possible to know what is signified by each of the things that have been explained above in regard merely to the internal sense of the words-as that Reuben (who is the truth of faith, which is the first of regeneration) found dudaim; that he brought them to his mother Leah (who is the affection of external truth); that Rachel (who is the affection of interior truth) longed for them, and that they were given her; that Leah therefore lay with her man Jacob (who is the good of truth in the natural man) also, in what follows, that there were born to Jacob by Leah the sons Issachar and Zebulun, by whom are signified and represented the things of conjugial love, and thus of the heavenly marriage; and then that Joseph was born, by whom is signified and represented the Lord’s spiritual kingdom, which is the marriage itself that is treated of.

3321. For I am weary. That this signifies a state of combat, is evident from the signification of “weary,” or of “weariness,” as being a state of combat (see n. 3318). Mention is here again made of being weary, for the sake of confirmation that the conjunction of good with truth in the natural is effected by spiritual combats, that is, by temptations. In regard to the conjunction of good with truth in the natural, the case in general is this: Man’s rational receives truths before his natural; and this to the end that the Lord’s life, which as before said is of love, may flow in through the rational into the natural, and dispose the natural, and reduce it to obedience. For the rational is purer, and the natural grosser; or what is the same, the rational is interior and the natural exterior; and as may be known it is according to order that the interior or purer can flow into the exterior or grosser, but not the reverse.

[2] Hence it is that man’s rational can be accommodated to truths and receive them before his natural, as may be plainly seen from the fact that with one who is to be regenerated the rational man battles much with the natural; or what is the same, the internal man with the external. For as also is known, the internal man can see truths and also will them, but the external refuses assent and resists; for in the natural man there are memory-knowledges which are in a great measure derived from the fallacies of the senses, and which notwithstanding their being false the man believes to be true; there are also things innumerable which the natural man does not apprehend; for he is relatively in shade and thick darkness, and that which he does not apprehend, he believes either not to exist, or not to be so; there are likewise cupidities which are of the love of self and of the world, and all things that favor these he calls truths; and when the man yields to these the dominion, all things that result are contrary to spiritual truths. There are also in the natural man reasonings that are grounded in falsities impressed from infancy. Moreover, man apprehends by manifest sense what is in his natural man, but not so what is in his rational, until he has put off the body. This also causes him to believe the body to be everything; and all that does not fall into the natural sense, he scarcely believes to be anything.

[3] From such causes and many others, it results that the natural man receives truths much later, and with greater difficulty, than does the rational man. Hence arises combat, which continues for a considerable time, not ceasing until the vessels recipient of good in the natural man have been softened by temptations, as before shown (n. 3318); for truths are nothing but vessels recipient of good (n. 1496, 1832, 1900, 2063, 2261, 2269), which vessels are harder in proportion as man is more fixedly confirmed in the things which have been mentioned; and if the man is to be regenerated, the more fixedly he has been confirmed, the more grievous is the combat. As the case with the natural man is such that the conjunction of truths with good therein is effected through the combats of temptations, it is therefore here repeated, “I am weary.”