66 66 "O daughter of the Chaldeans: take a mill, and grind fine flour; uncover thy hair, make bare the foot, uncover the thigh, pass the rivers," Isaiah xlvii. 1, 2, where the daughter of Babel denotes those with whom external things appear holy and good, but interior things are profane and evil, n. 1182, 1326; the daughter of the Chaldeans denotes those with whom external things appear holy and true, but interior things are profane and false, n. 1368, 1816; to take the mill and to grind fine flour denotes to bring forth doctrinals from truths which men pervert, for fine flour, inasmuch as it is procured from wheat and barley, signifies truths derived from good, but in an opposite sense truths which men pervert to seduce. So in Jeremiah,' "I will destroy "from them the voice of joy and the voice of glad ness, the voice of the bridegroom and the voice of "the bride, the voice of mills, and the light of a can"dle; aud this whole land shall be for wasteness " and desolation," xxv. 10, 11: and in John, “Every "artificer of every art shall not be found in Babylon 66 any longer, every voice of the mill shall not be heard "therein any longer, and the light of a candle shall "not shine therein any longer, and the voice of the "bridegroom and of the bride shall not be heard "therein any longer," Rev. xviii. 22, 23; by the voice of the mill not being heard in Babylon any longer, is denoted that there should be no truth; and by the light of a candle not shining is denoted that neither should there be any intelligence of truth. So in the Lamentations, "They have compressed the "women in Zion, the virgins in the cities of Judah; princes were suspended by their hand, the faces of the old men were not honoured; the youths were led away to grind, and the boys fall in wood," v. 11, 12, 13, 14. Youths led away to grind denotes to bring forth falses, by applying truths, and thereby persuading. So in Moses, Every firstborn in "the land of Egypt shall die, from the firstborn of "Pharaoh 66 66 64 66 "Pharaoh sitting upon his throne, to the firstborn of "the maid-servant who is behind the mills," Exod. xi. 5; the firstborns of Egypt denote the truths of faith separated from the goods of charity, which truths become falses, n. 3325; the firstborn of the maidservant who is behind the mills denotes the affection of such truth whence come falses; these things were represented by those historicals. Again, "He shall "not take to pledge mills and the millstone, because "they are the soul of him who giveth the pledge,' Deut. xxiv. 6; this law was enacted on this account, because by mills were signified doctrinals, and by millstone the truths of doctrinals, which are what are called the soul of him who giveth the pledge; that without a spiritual signification of mills and millstone the above law would not have been given, neither would it have been said that it was his soul, is evident. That grinding derives its significative from the representatives which exist in the world of spirits, hath been shown to me; for there were seen in that world they who as it were grinded, without an end of use, merely for the sake of their own pleasure; and whereas truths in such case are without their affection from good, they appear indeed as truths in the external form, but inasmuch as they have no internal principle in them, they are phantasms; and if the internal principle be evil, in such case they are applied to confirm evil, and thus by application to evil are made falses. 7 CHAPTER XXXIII. 1. AND Jacob lifted up his eyes, and saw, and lo! Esau came, and with him four hundred men; and he divided the children over to Leah, and over to Rachel, and over to the two handmaids. 2. And he placed the handmaids and their chil dren in the first [place or rank,] and Leah and her children more behind, and Rachel and Joseph more behind. * 3. And he himself passed before them, and bowed himself earth seven times, until he brought himself near even to his brother. 4. And Esau ran to meet him, and embraced him, and fell upon his neck, and kissed him, and they wept. 5. And he lifted up his eyes, and saw the women and the children, and said, Who are these to thee? And he said, The children whom God hath graciously bestowed on thy servant. 6. And the handmaids drew near, they and their children, and bowed themselves. 7. And Leah also drew near and her children, and bowed themselves; and afterwards Joseph and Rachel drew near,† and bowed themselves. 8. And he said, What are all those camps to thee which I met? And he said, To find grace in the eyes of my Lord. 9. And he said, I have much, my brother, be it to thee what is to thee. 10. And Jacob said, Nay, I pray, if I pray I have found grace in thine eyes, accept my present from my hand, because on this account I have seen thy faces, as to see the faces of GOD, and thou hast accepted me. 11. Receive, I pray, my benediction, which is brought to thee, because God hath graciously bestowed upon me, and because I have every thing, and he urged him, and he received. 12. And * In our English version of the Bible, this passage is rendered, he bowed himself to the earth, but it is remarkable that in the original there is uo mention made of to, but it is expressed according to our author's rendering, he bowed himself earth. The beauty and propriety of the original expression will be seen and confessed by all those who are acquainted with the internal sense of the word, and who are thereby enabled to discern the reason, why Jacob here is so emphatically called earth. It is to be noted, that in the original, the expression drew near is in the singular number. 12. And he said, Let us take our journey and go, and I will go to near thee. 13. And he said to him, My lord knoweth that the children are tender, and the flocks and herds giving suck, with me, and they drive them on in one day, and all the flocks will die. 14. Let my lord, I pray, pass before his servant, and I will proceed slowly to the foot of the work which is before me, and to the foot of the children, until that I shall come to my lord, to Seir. 15. And Esau said, Let me set, I pray, with thee of the people who are with ine. And he said, Why this? let me find grace in the eyes of my lord. 16. And Esau returned in that day to his way to Seir. 17. And Jacob journeyed to Succoth, and built to himself a house, and made cottages for his acquisition, therefore he called the name of the place Succoth. 18. And Jacob came to Schalem, a city of Schechem, which is in the land of Canaan in coming thither from Padan-aram, and he pitched his camp at the faces of the city. 19. And he bought a portion of a field, where he stretched his tent, from the hand of the sons of Hamor the father of Schechem, for a hundred Kesithæ. 20. And he set there an altar, and called it El Elobe Israel. THE CONTENTS. 4336. THE subject here treated of in the internal sense is concerning the conjunction of divine good natural, natural, which is Esau, with the good of truth, which is Jacob; thus concerning the submission of this latter, and insinuation into divine good natural. The process how it is effected, is described. The subject lastly treated of is concerning the acquisition of interior truths. THE INTERNAL SENSE. 4337. IN the preceding chapters, where Jacob is treated of, the acquisition of truth in the natural principle was treated of, which acquisition is effected to the intent it may be conjoined to good, for all truth is for the sake of this end; Jacob in the internal sense is that truth, and Esau is the good to which the truth is to be conjoined. Before conjunction is effected, truth appears to be in the first place, but after conjunction good is actually in the first place, see n. 3539, 3548, 3556, 3563, 3570, 3576, 3603, $701, 3995; this also is what is signified by the prophetic declaration of Isaac to Esau, "Upon thy sword thou shalt live, and shalt serve thy brother, and it shall be when "thou shalt have dominion, and shalt break his yoke from off "thy neck," Gen. xxvii. 40; the subject here now treated of is concerning that state; hence it is, that Jacob calls Esau bis lord, and himself a servant, in this chapter, verses 5, 8, 13, 14. It is to be noted, that Jacob here represents the good of truth, but the good of truth viewed in itself is only truth, for truth so long as it is in the memory alone, is called truth; but when in the will and thence in the act, it is called the good of truth; for to do truth is nothing else; whatsoever proceeds from the will is called good, for the essential of the will is love, and thence affection, and all that is done from love and its affection is named good. Neither also can truth be conjoined to the good, which flows in through the internal man, and is divine in its origin, which is here represented by Esau, until truth is truth in will and act; this is the good of truth; for the good which flows in through the internal map, and is divine in its origin, flows into the w will and there meets the good of truth which was insinuated through the external man. 4338. Verses 1, 2, 3. And Jacob lifted up his eyes, and saw, and |