tural good signified by Jacob, appears (1.) from the signification of thigh, as denoting conjugial love, and hence all celestial and spiritual loves, because these are derived from conjugial love, as offsprings from their parent, see n. 3021; and (2.) from the signification of the hollow of the thigh (Vole seu Acetabuli, aut Cavi illius), as denoting where conjunction is; in the present case, therefore, where there is conjunction of celestial spiritual good with the natural good signified by Jacob. But nothing can be said concerning this conjunction, unless it be first known what celestial spiritual good is, which is Israel; and what natural good is, which is Jacob; this will be pointed out in what follows (verse 28), where Jacob, then named Israel, is treated of, and also afterwards, where the posterity of Jacob are treated of.

4278. And the hollow of Jacob's thigh was out of joint as he wrestled with him.-That hereby is signified that as yet truth had not the ability to conjoin itself entirely to good, appears from the signification of being out of joint, as denoting that truths were not yet arranged in that order, in which, together with good, they could all enter celestial spiritual good (on which subject more will be said in the explanation at verse 31); consequently that truth had not yet ability to conjoin itself with good ; for the hollow of the thigh is where goods are conjoined, as was said above, n. 4277.

4279. The things which have been hitherto explained, are thus to be understood in the supreme and in the internal senses; but in a different manner in the inferior sense, for in the latter, Jacob and his posterity are treated of as to their quality. As the Word is from the Lord, and descends from Him through heaven to man, it is therefore divine as to every particular; and as it has descended from the Lord, so it ascends, that is, is elevated to Him, and this through the heavens. That there are three heavens, is well known; and also that the inmost is called the third heaven, the middle is called the second heaven, and the lowest is called the first heaven: wherefore when the Word ascends or descends, in the Lord it is divine; in the third heaven it is celestial, for that heaven is the celestial heaven; in the second heaven, it is spiritual, for that heaven is the spiritual heaven; in the first heaven, it is celestial and spiritual natural, for that heaven is also so named; but in the church with man the Word is, as to the sense of the letter, natural, that is, worldly and terrestrial. Hence it is evident what the quality of the Word is, and how the case is with the Word whilst it is read by man who is in a holy principle, that is, who is in good and truth, for in such case with him it appears as worldly, or as historical, in which, nevertheless, there is a holy principle; whereas in the first heaven it appears as celestial spiritual natural, in which, nevertheless, there is a divine principle; but in the second heaven it is spiritual; in the third heaven it

is celestial; and in the Lord it is Divine. The sense of the Word is according to the heavens; the supreme sense of the Word, in which the Lord is treated of, is for the inmost or third heaven; its internal sense, in which the Lord's kingdom is treated of, is for the middle or second heaven; the inferior sense of the Word, in which the internal sense is determined to that nation which is there named, is for the lowest or first heaven; but the lowest or literal sense is for man, whilst he yet lives in the world. Nevertheless, man is of such a nature, that the interior sense, and then the internal and supreme, may be communicated to him; for he has communication with the three heavens, being created to be an image of them; insomuch that whilst he lives in love to the Lord, and in charity towards his neighbor, he is a heaven in miniature; hence it is that the kingdom of heaven is within that man, as the Lord himself teacheth in Luke, Behold, the kingdom of God is within you (xvii. 21). These things are said in order to show, that in the Word there is not only a supreme sense, and an internal sense, but also an inferior sense; and that in this, viz., the inferior sense, the internal sense is determined to that nation which is there named; and when this is the case, it appears manifestly from the series of things treated of:-that in the present instance, the man's wrestling with Jacob, and his thigh being put out of joint, are predicated also of Jacob and his posterity, is evident. Wherefore it is allowable to explain these same words according to that sense. This sense, in the sequel, will be called the INTERNAL HISTORICAL SENSE, and this also because it is occasionally represented to the life and in form in the first heaven, which also at times I have been permitted to see. See the exposition premised, n. 4272, in the new period.

4280. In that sense, by touching the hollow of Jacob's thigh, is signified where conjugial love is conjoined to natural good, as appears from the signification of the hollow of the thigh, as denoting where there is conjunction of conjugial love, see above, n. 4277. The reason why conjunction there with natural good is signified, is, because there the thigh is conjoined to the feet; feet in the internal sense signifying natural good; that feet have this signification, see n. 2162, 3147, 3761, 3986. The signification of thigh as denoting conjugial love, and of feet as denoting natural good, is amongst the things which are antiquated and lost; but the ancient church, which was principled in representatives and significatives, knew this full well; and the knowledge of such things constituted their intelligence and wisdom; yea, not only the intelligence and wisdom of those who were of that church, but also of those who were out of the church, as may appear from the most ancient books of the Gentiles, and from those which at this day are called fabulous; for significatives and representatives were derived to them from

the ancient church: with these also the thighs and loins signified the conjugial principle, and the feet natural principles. This signification of the thighs and feet is grounded in the correspondencies of all man's members, organs, and viscera with the Grand Man, which correspondencies are treated of at the close of the chapters now under explanation; concerning the correspondencies with the thighs and feet, more will be said in the following pages, where it will be proved by living experience that this is their signification. These things must needs appear paradoxes in the present day, because, as was just now said, the above science is altogether obsolete and lost; nevertheless, the superior excellence of this science above other sciences may appear from this consideration, that the Word as to the internal sense cannot be known without it; and that the angels, who are attendant on man, perceive the Word according to that sense; also, that by this science communication is given to man with heaven; and, what is incredible, the real internal man thinks no otherwise (than according to that science), for when the external man apprehends the Word according to the letter, the internal man apprehends it according to the internal sense; although man, during his life in the body, is ignorant of it. This may appear especially from this circumstance, that when man comes into another life and becomes an angel, he knows it as it were of himself and without instruction. What conjugial love is, which is signified by thighs, and also by loins, may be seen, n. 995, 1123, 2727-2759; and that conjugial love is the fundamental love of all loves, n. 686, 3021; hence it is, that they who are principled in genuine conjugial love, are principled also in celestial love, or love to the Lord, and in spiritual love, or charity towards their neighbor; wherefore by conjugial love is not only meant that love itself, but also all celestial and spiritual love. These loves are said to be conjoined with natural good, when the internal man is conjoined with the external, or the spiritual man with the natural; this conjunction is what is signified by the hollow of the thigh (volam femoris). That with Jacob and his posterity in general there was no conjunction, will appear manifest from what follows, for in the internal historical sense this is the subject here treated of.

4281. That by the hollow of Jacob's thigh being out of joint as he wrestled with him, is signified that that conjunction in the posterity of Jacob was altogether hurt and disturbed, may appear from the signification of being out of joint in the above sense, as denoting to be disturbed (or be put out,) and thereby be injured. That the hollow of the thigh denotes conjunction, is evident from what was said above, n. 4280; and that Jacob in the word not only denotes Jacob, but likewise all his posterity, appears from very many passages, as Numb. xxiii. 7, 10, 21, 23; xxiv. 5, 17, 19; Deut. xxxiii. 10; Isaiah xl. 27; xliii.

1, 22; xliv. 1, 2, 21; xlviii. 12; lix. 20; Jer. x. 16, 25; xxx. 7, 10, 18; xxxi. 7, 11; xlvi. 27-28; Hos. x. 11; Amos. vii. 2; Micah. ii. 12; iii. 8; Psalm xiv. 7; xxiv. 6; lix. 13; lxxviii. 5 ; xcix. 4; and in other places. That Jacob and his posterity were such, that with them celestial and spiritual love could not be conjoined with natural good, that is, the internal or spiritual man with the external or natural, is evident from the particulars related in the Word concerning that nation; for they knew not, nor were they willing to know, what the internal or spiritual man is, and therefore it was not revealed to them. For they believed that nothing but an external and natural principle appertained to man, neither did they regard any other principle in all their worship, insomuch that divine worship with them was no other than idolatrous; for when external worship is separated from internal, it is merely idolatrous. The church, which was instituted amongst them, was not a church, but only the representative of a church; wherefore that church is called a representative church; that the representative of a church may be given amongst such persons, see n. 1361, 3670, 4208. For in representations the person is not reflected upon, but only the thing which is represented; wherefore divine, celestial, and spiritual things were represented, not only by persons, but by things inanimate, as by Aaron's garments, by the ark, the altar, the oxen and sheep which were sacrificed, by the candlestick with the lights, by the bread of arrangement on the golden table, by the anointing oil, the frankincense, and other similar things. Hence it was that kings, both bad and good alike, represented the Lord's regal principle; and the high priests, both bad and good alike, when they discharged their office in an external form according to the statutes and commandments, represented the things appertaining to the Lord's Divine priesthood. To the intent, therefore, that the representative of a church might exist amongst them, such statutes and laws were given them by manifest revelation, as were altogether representative: wherefore so long as they were principled therein, and observed them strictly, so long were they capable of representing; but when they turned aside from them to the statutes and laws of other nations, and especially to the worship of another God, they deprived themselves of the faculty of representing, in consequence whereof they were driven by external means, which were captivities, overthrows, threats, and miracles, to laws and statutes truly representative; but not by internal means, like those who have internal worship in the external. In the internal historical sense, which respects Jacob and his posterity, these things are signified by the hollow of Jacob's thigh being out of joint.

4282. Verses 26-28. And he said, Let me go, because the day-dawn ariseth. And he said, I will not let thee go, unless thou bless me. And he said unto him, What is thy name?

And

he said, Jacob. And he said, Thy name shall no longer be called Jacob, but Israel; because as a prince thou hast contended with God and with men, and hast prevailed. He said, Let me go, because the day-dawn ariseth, signifies that temptation ceased when conjunction was at hand; and he said, I will not let thee go, unless thou bless me, signifies that conjunction was about to take place and he said unto him, What is thy name? and he said Jacob, signifies the quality of good derived from truth: and he said, Thy name shall no longer be called Jacob, but Israel, signifies the Divine celestial-spiritual principle at this time; Israel is the celestial-spiritual man, which is in the natural, thus natural; the celestial-spiritual man himself, which is rational, is Joseph: because as a prince thou hast contended with God and with men, and hast prevailed, signifies continual victories in combats as to truths and goods.

4282. In the internal historical sense, which treats of Jacob and his posterity, by the same words is signified as follows; by Let me go, because the day-dawn ariseth, is signified that the representative should depart from the posterity of Jacob, before they came into the representatives of the land of Canaan: by he said, I will not let thee go unless thou bless me, is signified that they were urgent to be representative: by he said to him, What is thy name? and he said Jacob; is signified that they were the posterity of Jacob with their quality: by he said, Thy name shall no longer be called Jacob, but Israel; is signified that they could not represent as Jacob, but as from a new given quality by because as a prince thou hast contended with God and with men, and hast prevailed; is signified by reason of the contumacy which was in their lusts and phantasies.

4283. Verse 26. And he said, Let me go, because the daydawn ariseth. That hereby is signified that temptation ceased when conjunction was at hand, appears (1.) from the signification of letting me go, viz., from wrestling with me, as denoting that temptation ceased; that wrestling denotes temptation, may be seen above, n. 4274; and that it ceased is evident from what follows:-(2.) from the signification of day-dawn, as denoting conjunction of natural good signified by Jacob with celestial spiritual, or divine good of truth; concerning which, see also above, n. 4275. The reason why the wrestling began before the day-dawn arose, and was finished after it arose, and why mention is next made of what was done when the sun arose, is because the times of the day, like the times of the year, signify states, see n. 487, 488, 493, 893, 2788, 3785. In the present case, they signify states of conjunction by temptations; for when conjunction of the internal man with the external is effected, it is day-dawn to him, for then he enters into a spiritual or celestial state; then also the light as of day-dawn appears to him, if he is in such a state as to be able to perceive it;