3942. 'And found dudaim in the field' means the essentials of conjugial love that are present within the truth and good of charity and love. This is clear from the meaning of 'dudaim' as the essentials of conjugial love, dealt with below, and from the meaning of 'the field' as the Church, and therefore the truth of faith and the good of charity since these constitute the Church, dealt with in 368, 2971, 3196, 3310, 3500, 3508, 3766. Translators do not know what dudaim were. They all think that they were fruits or flowers and each translator uses a name that fits in with his particular ideas of what dudaim were. But knowledge of what kind of fruit or flower they were is unimportant. All that one needs to know is that among the ancients who belonged to the Church all fruits and flowers had spiritual meanings, for the ancients knew that the whole natural order was a theatre representative of the Lord's kingdom, 3483. They knew that all things in its three kingdoms were representative, and that every individual thing, and so also every particular kind of fruit or flower, represented some specific thing in the spiritual world. As regards 'dudaim' meaning for them the conjugial element present in good and in truth, this may be seen from the train of thought in the internal sense here, and also from the derivation of that word in the original language. For dudaim is derived from the word dudim which means loves and being joined together by means of these. This origin of the word dudaim, meaning the conjugial element, is evident from the following,

In the morning we will get up to the vineyards, we will see if the vine has flowered and produced the grape, if the pomegranates have brought forth flowers. There will I give you my loves (dudim). The dudaim have given a fragrance. Cant. 7:12-13.

This quotation shows what dudaim were.

[2] As regards the book in which these verses appear, called the Song of Songs, it does not belong among the books called Moses and the Prophets because it does not have an internal sense. But it is written in the ancient style, and is full both of things with spiritual meanings that were gathered together from the books of the Ancient Church, and also of many things which in the Ancient Church meant celestial and spiritual love, especially conjugial love. The fact that it is a book of this nature is also evident from the consideration that, unlike the books known as Moses and the Prophets, the sense of the letter presents many things which are quite improper. But because the kind of things that have heavenly and conjugial love as their real meaning are massed together there, this book is therefore seen to have some mystical meaning.

[3] From the meaning of 'dudaim' one may now see that the reference to Reuben finding dudaim in the field means the conjugial element which is present within the truth and good of love and charity, that is, that which enables the two to become joined together is meant. For nothing else is meant in the spiritual sense by the conjugial element than such truth as can be joined to good, and such good as can be joined to truth. This joining together of good and truth is also the origin of all conjugial love, 2728, 2729, 3132. Consequently genuine conjugial love does not exist except within good and truth, and so at the same time within the heavenly marriage.

3038. 'To your seed I will give this land' means the Divine Truth which belonged to the Lord's Human. This is clear from the meaning of 'seed' as the faith that is an expression of charity, and also those in whom such faith is present, dealt with in 1025, 1447, 1610, 2848 (and since all good and truth of faith are received from the Lord, it is Divine Truth itself that is meant in the highest sense by 'seed'); and from the meaning of 'this land', namely Canaan, as heaven or the Lord's kingdom, dealt with in 1413, 1437, 1607. And as heaven or the Lord's kingdom is meant, it is the Lord's Divine Human itself that 'the land of Canaan' is used to mean in the highest sense. For the Divine itself cannot flow into heaven except through the Lord's Divine Human, which the Lord also made plain in Matthew,

All things have been delivered to Me by My Father; and no one knows the Son except the Father, nor does anyone know the Father except the Son and he to whom the Son wishes to reveal Him. Matthew 11:27.

And in John,

Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, He has made Him known. John 1:18.

'The Son' is the Lord's Divine Human. Anyone who believes that in heaven they worship any other Father than the Lord is much mistaken.