3326. And Esau said, Behold I am going to die. That this signifies that he should afterwards rise again, is evident from the representation of Esau, as being the good of the natural (n. 3302, 3322); and from the signification of “dying,” as being the last of a state when anything ceases to be (n. 2908, 2912, 2917, 2923); and because the end of a former state is the beginning of a subsequent one, by “going to die” is here signified to rise again afterwards, in like manner as is signified by being “buried” (that to be “buried” denotes to rise again, see above, n. 2916, 2917, 3256). That he should rise again afterwards, denotes that good would obtain the priority or dominion over truth, after truth as to time had apparently held the priority (concerning which subject see above).

1888. That the sense of the letter of the Word is representative of Divine arcana, and that it is the receptacle and thus the repository of the Lord’s celestial and spiritual things, may be illustrated by two examples: first, that by “David” is not meant David, but the Lord; second, that the names signify nothing but actual things, and therefore it must be the same with all the rest of the Word. Concerning David it is said in Ezekiel:

My servant David shall be king over them, and they shall all have one shepherd; they shall dwell upon the land, they and their sons and their sons’ sons, even to eternity; and David my servant shall be their prince to eternity (Ezekiel 37:24-25).

And in Hosea:

The sons of Israel shall return, and shall seek Jehovah their God, and David their king (Hos. 3:5).

These things were written by the prophets after the time of David, and yet it is plainly said that he shall be their king and prince, from which all may see that in the internal sense it is the Lord who is meant by “David.” And the case is the same in all other passages, even those which are historical, where David is named.

[2] That the names of kingdoms, regions, cities, and men, signify actual things, may be clearly seen in the Prophets. Take merely this example in Isaiah:

Thus said the Lord, Jehovih Zebaoth, O My people, thou inhabitant of Zion, be not afraid of Asshur; he shall smite thee with a rod, and shall lift up his staff upon thee in the way of Egypt. Jehovah of Armies shall stir up a scourge for him according to the plague of Midian at the rock of Horeb; and as His rod was upon the sea, so shall He lift it up in the way of Egypt. He shall come against Aiath, He shall pass over to Migron, at Michmash shall He command His arms; they ¹ shall pass over Mabarah; Geba ¹ is a lodging-place for us; Ramah ¹ shall tremble; Gibeah of Saul shall flee; cry aloud with thy voice, O daughter of Gallim; hearken, O Laish; O thou poor Anathoth; Madmenah shall wander; the inhabitants of Gebim shall gather themselves together; as yet there is a day for a stand at Nob; the mountain of the daughter of Zion, the hill of Jerusalem, shall shake her hand; He shall cut down the thickets of the forest with iron, and Lebanon shall fall by a magnificent one (Isaiah 10:24, 26-34).

[3] Here there is almost nothing but names, from which no sense would appear unless all the names signified actual things; and if the mind were to abide in the names, this would never be acknowledged to be the Word of the Lord. But who will believe that in the internal sense they all contain arcana of heaven? and that by them is described the state of those who are endeavoring to enter into the mysteries of faith by reasonings from memory-knowledges? Some special thing belonging to that state are described by each name; and that the meaning is that these reasonings are dispersed by the Lord by means of the celestial things of love and the spiritual things of faith. That the reasoning here treated of is signified by “Asshur,” may be clearly seen from what has been already shown concerning Asshur (n. 119, 1186); also that memory-knowledges are signified by “Egypt” (n. 1164, 1165, 1462); which see and examine. The case is the same with all other names, and also with all the several words.

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