4105. 'And he brought away all his cattle and all his substance which he had gathered' means the separation of truth and good acquired from what belonged to Laban. This is clear from the meaning of 'bringing away' as separating; from the meaning of 'cattle' as truth; and from the meaning of 'substance' as good. The phrase 'which he had gathered' has regard to Laban and his flock by means of which they had been acquired. The reason why 'cattle' means truth and 'substance' good is that the word used in the original language for 'acquisition' also means small cattle in general, by which truths are meant specifically when 'flocks' means goods. And 'substance' in this case means the resources from which those truths and goods are acquired. For when two things are mentioned in the Word which have almost the same meaning, the first has reference to truth but the second to good. They do so because of the heavenly marriage, which is the marriage of truth and good, present in every detail of the Word, see 683, 793, 801, 2173, 2516, 2712.

801. This description of these people before the Flood shows the nature of the style used by the most ancient people, and consequently of the prophetical style. From here down to the end of this chapter these people are described, in the present verses as regards their persuasions, and in verse 23 that follows as regards their desires. That is, they are described as regards the state of the things of their understanding, and after that as regards the state of those of their will. Although the proper things of the understanding and of the will did not exist in them, the things in them that were the reverse of these must nevertheless be called things of the understanding and will. Though in no sense things of the understanding, persuasions of falsity must be called such because they are matters of thought and reasoning; and the same applies to desires which are in no sense things of the will. Those people are described, as I say, first of all as regards their persuasions of falsity, and after that as regards their desires. This is the reason why verse 23 which follows repeats, though in a different order, the things referred to in this verse 21.

[2] Such also is the prophetical style, the reason being that there are two kinds of life with man - the first belonging to things of the understanding, the second to those of the will - which are very distinct and separate from each other. Man is composed of both, and although they are separated in man nowadays, they still flow one into the other and for the most part unite. The fact that they unite, and how they do so, could be established and illustrated in many ways. Since man is therefore composed of these two parts - understanding and will - and one flows into the other, the Word when describing man describes each part separately, which is the reason for repetitions; otherwise the description would be defective. As with the will and understanding here, so with everything else. It is their subjects that make things exactly what they are. Being the product of their subjects, they are attributes of those subjects. Things separated from their subject, that is, from their substance, are not anything. This is the reason why when the Word describes something it does so as regards both areas. In this way the description of everything is made complete.