3803. 'Jacob told Rachel that he was her father's brother' means the kinship of the good represented by 'Jacob' and of the good represented by 'Laban'. This is clear from the meaning of 'telling' as making known; from the representation of 'Jacob' as good, dealt with already; from the representation of 'Rachel', to whom it was made known, as the affection for interior truth, dealt with in 3793; from the meaning of 'brother', who in this place is Jacob, as good, dealt with in 367, 2360, 3303, 3459; and from the meaning of 'father', who in this place is Laban, as good also, dealt with in 3703. From these meanings and from the train of thought it is evident that 'Jacob told Rachel that he was her father's brother' means the kinship of the good meant by 'Jacob' and of the good meant by 'Laban'. To explain the actual kinship however and so the joining together of the two through the affection for interior truth meant by 'Rachel' would only throw the matter into obscurity, for few know what the good of the natural is and that this is distinct and separate from the good of the rational. Neither do they know what a parallel good springing from a common stock is, nor also what the affection for interior truth is. Anyone who has not by finding out for himself gathered some idea of these matters gains merely a superficial idea, if any at all, from a description of them; for a person takes in only as much of a description given by others as fits in with ideas of his own or else which he acquires by coming to see the thing in himself. All else passes him by. It is enough if one knows that countless kinships of good and truth exist, and that heavenly communities exist in accordance with those kinships, 685, 917, 2739, 3612.

[2] The reason why Jacob calls himself Laban's brother when he was in fact his sister's son is that by virtue of good all are brothers. This also is why Laban in turn calls Jacob 'brother' in verse 15. For it is good that constitutes blood-relationship and which effects any joining together, since good is an attribute of love, and love is a spiritual joining together. This also was the reason why in the ancient Churches all who were governed by good were called brothers. The same happened in the Jewish Church, but because that Church despised everybody else and imagined that they alone were the elect it spoke only of those who had been born Jews as brothers. The rest it called companions or foreigners. The primitive Christian Church also referred to as brothers all who were governed by good, but later on it confined the term to those inside its own group. But the name brother disappeared from among Christians when good did so. And when truth took the place of good, or faith the place of charity, none was able any longer to call another brother by virtue of good, only neighbour. This is also a feature of the doctrine of faith when devoid of the life of charity, in that it seems to be beneath them to exist as a brotherhood when this includes any of lower rank than themselves. For being brothers in their case does not have its origin in the Lord, and therefore in good, but in themselves, and therefore in position and gain.

[3803a] 'And that he was Rebekah's son' means the link between these kindred varieties of good. This becomes clear without explanation, for Rebekah, who was Jacob's mother and Laban's sister, was the one in whom the link existed.

3303. 'And after this his brother came out' means truth. This is clear from the meaning of 'brother' as good, and also as truth, for the two are called brothers. Charity is the brother of faith, or good the brother of truth, see 367, so that conversely faith is the brother of charity, or truth the brother of good. Also within the natural, the affection for good is called a brother and the affection for truth a sister, 3160, as well as husband and wife (mulier), and man and wife (mulier). But these are always used with respect to the states that are being described.