"And Bilhah, Rachel's maid, conceived again, and bare Jacob a second son. And Rachel said, With wrestlings of God have I wrestled with my sister, and I have prevailed; and she called his name Naphtali" (Gen. xxx. 7, 8).

The wrestlings of God signify spiritual temptations. And because Rachel represented the internal church, which is spiritual, and Leah, the external church, which is natural, it is evident that by Rachel wrestling with her sister and prevailing signifies combat between the spiritual man and the natural, in which all temptation consists. For the spiritual man loves and wills the things pertaining to heaven, because he is in heaven, while the natural man loves and wills the things pertaining to the world, because he is in the world, and therefore the desires of each are opposite; for this reason there is a collision or combat which is called temptation.

[2] That Naphtali here signifies temptation, and the state which follows it, and thence regeneration, is further evident from the following passages; thus from the blessing by his father Israel:

"Naphtali is a bind let loose: giving goodly words" (Gen. xlix. 21).

Naphtali here signifies the state after temptation, which state is full of joy from affection because the spiritual and the natural and good and truth are conjoined; for they are conjoined by temptations. A hind let loose, signifies the freedom of natural affection; giving goodly words, signifies gladness of mind. For a further explanation of these things, see Arcana Coelestia (n. 6412, 6413, 6414), [3] and also from the blessing pronounced on Napthali by Moses:

"And of Naphtali he said, O Naphtali, satisfied with favour, and full of the blessing of Jehovah; possess thou the west and the south" (Deut. xxxiii. 23).

Here also the state after temptation is described, or that state in which man is filled with all the good of love, and with truths therefrom. For after temptations he is filled with joy, and the fructification of good, and the multiplication of truth then take place with him. To be filled with the good of love, is meant by being satisfied with the favour of Jehovah; and to be filled with truths thence, is signified by being full of the blessing of Jehovah; the resulting enlightenment and affection for truth, are signified by "possess thou the west and the south"; the affection of truth is signified by the west, and enlightenment by the south. It is said, "possess thou the west and the south" because those who are elevated into heaven, after instruction, are carried through the west to the south, thus through the affection for truth into the light of truth.

[4] The same is signified by Naphtali, in the song of Deborah and Barak, in the book of Judges:

"Zebulun, a people that devoted the soul to die, and Naphtali upon the high places of the field" (v. 18).

These were the two tribes which fought against Sisera, the captain of the army of Jabin, king of Canaan, and conquered, the other ten tribes remaining at rest; and by this was represented spiritual combat against the evils which infest the church, as is also evident from the prophetic song of Deborah and Barak, in which that fact is treated of. The tribes of Zebulun and Naphtali alone fought, because Zebulun signifies the conjunction of good and truth, which makes the church, and Naphtali, combat against the evils and falsities that infest it, and resist the conjunction of good and truth, and therefore by both are signified reformation and regeneration. The heights of the field, signify the interior things of the church, from which there is combat. Zebulun and Naphtali together, also signify reformation and regeneration by means of temptations, in Isaiah (viii. 22; ix. 1); and thence in Matthew (iv. 12-16).

[5] But in the highest sense, Zebulun and Naphtali signify the union of the Divine and Human in the Lord, for in the highest sense the subject is the Lord alone in regard generally to the glorification of His Human, the subjugation of the hells, and the arrangement of the heavens by Him. In this sense Zebulun and Naphtali are mentioned in, David:

"They have seen thy steps, O God; the steps of my God, my King, in the sanctuary. The singers went before, the players on instruments after, in the midst of virgins playing with timbrels, Bless ye God in the congregations, the Lord from the fountain of Israel. There is little Benjamin their ruler, the princes of Judah their council, the princes of Zebulun, and the princes of Naphtali. Thy God hath commanded thy strength: shew thyself powerful, O God; this thou hast wrought for us out of thy temple at Jerusalem. Kings shall bring presents unto thee. Rebuke the wild beast of the reed, the congregation of the mighty among the calves of the peoples, trampling down pieces of silver, he scattered the people, they desire wars. Fatlings shall come out of Egypt; Ethiopia shall stretch out her hands unto God" (Psalm lxviii. 24-31).

The subjects treated of here in the spiritual sense, are, the coming of the Lord, the glorification of His Human, the subjugation of the hells, and consequent salvation. The celebration of the Lord, on account of His coming, is described in these words: "They have seen thy steps, O God; the steps of my God, my King, in the sanctuary. The singers went before, the players on instruments after, in the midst of the virgins playing with timbrels. Bless ye God in the congregations, the Lord from the fountain of Israel." This may be seen explained in detail above (n. 340:4). There is little Benjamin their ruler, signifies the innocence of the Lord, by which He wrought and performed all things. The princes of Judah their council, signifies the Divine Truth from the Divine Good. The glorification or union of the Divine and Human, by His own power, is signified by the princes of Zebulun, and the princes of Naphtali. Thy God hath commanded thy strength: shew thyself powerful, O God; this thou hast wrought for us out of thy temple at Jerusalem, signifies that hence Divine power belongs to the Lord's Human. The temple signifies the Divine Human of the Lord, and Jerusalem the church for which He did this. Rebuke the wild beast of the reed, the congregation of the mighty among the calves of the peoples, trampling down pieces of silver, he scattered the people, they desire wars, signifies the subjugation of the hells. The wild beast of the reed and the congregation of the mighty, denote the Scientific of the natural man perverting the truths and goods of the church; the calves of the peoples denote the goods of the church; the pieces of silver the truths of the church; he scattered the people, they desire wars signifies to pervert the truths of the church and to reason against them.

[6] By the subjugation of the hells is meant the subjugation of the natural man. For in the natural man there are evils from hell, because therein are the delights of the loves of self and of the world, and the scientifics that confirm them; and these delights, when they are regarded as ends and rule, are contrary to the goods and truths of the church. That the natural man, when subjugated, supplies concordant scientifics and the knowledges of good and truth, is signified by "fatlings shall come out of Egypt"; Ethiopia shall stretch out her hands unto God. Egypt denotes the natural man in regard to scientifics, and Ethiopia, the natural man in regard to the knowledges of truth and good. From these few instances it is evident that Napthali and his tribe in the Word, signify in the highest sense, the Lord's own power, from which He subjugated the hells, and glorified His Human; in the internal sense, temptation, and the state after temptation; and in the external sense resistance from the natural man: therefore Napthali also signifies reformation and regeneration, because these are the effects of temptations.