. op THE
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THE
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THE HOLT SCRIPTURES OR WORD OF THE LORD
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TVandated Latin of
EMANUEL SWEDENBOKG,
Servant of the Lord Jesu* (Mrist.
VOL. VI.
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GENESIS.
CHAPTER THE FOETY-FIEST.
1. AXD it came to pass at the end of two years of days,
that Pharaoh dreamed, and behold he was standing by a river.
2. And behoki out of the river there came up seven kine
beautiful in aspect, and fat in flesh, and they fed in the sedge.
3. And behold seven other kine came up after them out of
the river, evil iu aspect, and thin in flesh, and they stood by
the kine on the bank of the river.
4. And the kine evil in aspect and thin in flesh did eat up
the seven kine beautiful in aspect and fat ; and Pharaoh awoke.
5. And he slept and dreamed a second time ; and behold
seven ears of corn came up on one stalk, fat and good.
6. And behold seven thin ears, and parched with the east-
wind, budded after them.
7. And the seven thin ears swallowed up the seven fat and
full ears ; and Pharaoh awoke, and behold it was a dream.
8. And it came to pass in the morning, his spirit was troubled,
and he sent and called all the magicians of Egypt, and all the
wise ones thereof, and Pharaoh told them his dream, and no
one interpreted those things to Pharaoh.
9. And the pi-ince of the butlers spake with Pharaoh, say-
ing, I remember my sins this day.
10. Pharaoh was wroth with his servants, and gave me into
custody in the house of the prince of the guards, me and the
prince of the bakers.
11. And we dreamed a dream in one night, I and he ; each
according to the interpretation of his dream, we dreamed.
12. And there was there with us a Hebrew boy, the servant
of the prince of the guards ; and we told him, and he interpreted
to us our dreams, to each according to his dream, he interpreted.
13. And it came to pass, as he interpreted to us, so it was ;
me he brought back unto my station, and him he hanged.
14. And Pharaoh sent, and called Joseph ; and they hast-
ened him out of the pit ; and he polled himself, and changed
his garments, and came to Pharaoh.
15. And Pharaoh said to Joseph, I have dreamed a dream,
and no one interpreteth it ; and I have heard of thee, saying,
Thou hearest a dream to interpret it.
GEXESIS.
[CuAP. xli.
16. And Joseph answered Pharaoli, saying, Xot to me ;
God will answer peace, Pharaoh.
17. And Pharaoh spake to Joseph ; In my dream, behold I
was standing by the bank of a river.
18. And beiiold out of the river there came up seven Idne
fat i]i flesh and beautiful in form, and they fed in the sedge.
19. And behold seven otlier kine came up after them, thin
and very evil in form, and lean in flesh ; I have not seen such
as them in all the land of Egypt for badness.
20. And the lean and evil kine did eat up the seven former
fat kine.
21. And they came to their entrails ; and it was not known
that they came to their entrails, and their aspect was malignant
as in the beginning ; and I awoke.
22. And I saw in my dream, and behold seven ears of corn
came up on one stalk, full and good.
23. And behold seven ears, dry, thin, and parched with
the east-wind, budded after them.
24:. And the tliin ears swallowed up the seven good ears ;
and I said it to the magicians, and no one declared it to me.
25. And Joseph said to Pharaoh, The dream of Pharaoh it
is one ; what God doeth he hath declared to Pharaoh.
26. The seven good kine, they are seven years ; and the
seven good ears of corn, they ai-e seven years ; the dream it is
one.
27. And tlie seven kine thin and evil coming up after them,
they are seven years ; and the seven empty ears, parched with
the east-wind, shall be seven years of famine.
28. This is the word which I spake to Pharaoh ; what God
doeth, he hath made Pharaoh see.
29. Behold there come seven years of great abundance of
provision in all the land of Egypt.
30. And there shall arise seven years of famine after
them, and all the abundance of provision in the land of Egypt
shall be given to oblivion ; and the famine shall consume the
land.
31. And the abundance of provision in the land shall not
be known from before tliat famine following, because it will be
very grievous.
32. And upon the dream being repeated to Pharaoh twice,
fit was] because the word was established from with God, and
God hasteneth to do it.
33. And now let Pharaoh see a man (vir) intelligent and
wise, and set him over the land of Egypt.
34. Let Pharaoh do [this], and let him set governors over
the land, and let him take the fifth of the land of Egypt in the
seven yeai-s of abundance of provision.
35. And let them gather all the food of those good years
Pharaoh, food in the cities, and let them guard it.
36. And let tlie food be for a store to tne land, for the seven
years of famine which shall be in the land of Egypt ; and the
land shall not be cut off in the famine.
S7. And the word was good in the eyes of Pharaoh, and in
the eyes of all his servants.
38. And Pharaoh said to his servants, Shall we find such a
man as this, in whom is the spirit of God ?
39. And Pharaoh said to tfoseph, Since God hath made thee
to know all this, there is no one so intelligent and wise as thou
art.
40. Thou shalt be over my house, and upon thy mouth shall
all my people kiss ; only in the throne I will be greater than
thou.
41. And Pharaoh said to Joseph, See, I have set thee over
all the land of Egypt.
42. And Pharaoh took his ring from off his hand, and put
it upon Joseph's hand ; and he clothed him with garments of
line linen, and put a necklace of gold upon his neck.
43. And he made him to be carried in the second chariot
which he had ; and they cried before him, Abrech [bow the
knee] ; and they set him over all the land of Egypt.
without thee there shall not a man [vir) lift up his hand and
his foot in all the land of Egypt.
45. And Pharaoh called the name of Joseph Zapnath-
Paaneah ; and he gave him Asenath the daughter of Potiphar
the priest of On for a woman : and Joseph went forth over the
land of Egypt.
46. And Joseph was a son of thirty years when he stood
before Pliaraoh king of Egypt ; and Joseph went forth from
before Pharaoh, and passed through all the land of Egypt.
47. And in the seven years of abundance of provision the
land made collections.
48. And he gathered together all the food of the seven
years, which were in the land of Egypt, and gave the food in
the cities, the food of the field of the city, what things were
round about it, he gave in the midst thereof.
49. And Joseph gathered corn, as the sand of the sea, very
much, insomuch that he ceased to number it, because it was
without number.
50. And unto Joseph were born two sons, before the year
of famine came, whom Asenath the daughter of Potiphar the
priest of On bare to him.
51. And Joseph called the name of the first-born Manasseh,
Because God hath made me forget all my labour, and all the
house of my father.
unto
8
GET^ESIS.
[Ckap. xli.
52. And the name of the second he called Ephraim, Be-
cause God hath made me to be fruitful in the land of my
affliction.
53. And the seven years were finished of the abundance of
provision, which was in the land of Egypt.
54. And the seven years of famine began to come, as Joseph
had said ; and the famine was in all lands, but in all the land
of Egypt there was bread.
55. And all the land of Egypt suffered famine ; and the
people cried unto Pharaoh for bread ; and Pharaoh said to all
Egypt, Go unto Joseph ; what he saith unto you, do.
56. And the famine was over all the faces of the land ; and
Joseph opened all in which [there was corn], and sold to Egypt ;
and the famine prevailed in the land of Egypt.
67. And every land came to Egypt to buy, to Joseph ; be-
cause the famine prevailed in every land.
THE CONTENTS.
6191. THE subject treated of in this chapter, in the inter-
nal sense, is the second state of the celestial spiritual, which is
Joseph, viz., concerning its exaltation over the things which
are of the natural or external man, thus over all the scientifics
therein, which are Egypt.
6192. Pharaoh is the natural in general, which has now
rested, and left all things to the celestial of tlie spiritual, which
is Joseph. The seven years of abundance of provision in the
land of Egypt are the scientifics to which good from the celes-
tial of the spiritual can be applied. The seven years of famine
are the following states, when there was nothing good in the
scientifics, except what was from the divine celestial of the
spiritual which is from the Lord's Divine Human. These things
are treated of specifically in what follows.
THE INTERNAL SENSE.
5193. YEESES 1 — i. And it came to pass at the end of
two yea/rs of days^ that Pharaoh dreamed, and hehold he was
standing hy a river. And hehold out of the river there came
vq) seven kine, beautiful in aspect, and fat in flesh, and they
*ed in the sedge. And hehold seven other kine came up after
5191—5191.]
GENESIS.
9
them out of the river, evil in aspect, and thin in flesh, and
they stood hy the Jcine on the hank of the river. And the Mne
evil in aspect^ and thin in flesh, ate up the seven kine beautiful
in aspect and fat and Phai'aoh awoke. And it came to pass
at the end of two years of days, signifies after a state of con-
junction. That Pharaoh dreamed, signifies what is provided
concerning the natural. And beliold he was standing by a
river, signifies from boundary to boundiuy. And beliold out
of the river, signifies what is in the boundary. Tliere came up
seven kine, signifies the truths of the natural. Beautiful in
aspect, signifies those which are of faith. And fat in flesh,
signifies those which are of charity. And they fed in the sedge,
signifies instruction. And behold seven other kine came up
after them out of the river, signifies the falses which are af
the natural also in the boundary. Evil in aspect, signifies
those which are not of faith. And thin in flesh, signifies and
not of charity. And they stood by the kine on the bank of
the river, signifies that they are in the boundaries where there
are truths. And the kine evil in aspect and thin in flesh did
eat up, signifies that the falses which are not of faitli and not
of charity, exterminated. The seven kine beautiful in aspect
.and fat, signifies the truths of the natural which are of faith
and charity. And Pharaoh awoke, signifies a state of illustra-
tion.
5194. And it came to pass at the end of two years of
days." — This signifies after a state of conjunction, viz., of the
sensual things which are of the exterior natural with those which
are of the interior natural, which have been treated of in the
preceding chapter, as appears from the signification of " two
years of days," or of the time of two years, as denoting a state
of conjunction ; for two signify conjunction, n. 1686, 3519, and
years, and also days, signify states ; that years have this signi-
fication, see n. 487, 488, 493, 893 ; that days have the same,
see n. 23, 487, 488, 493, 2788, 3462, 3785, 4850. Two signify
conjunction, because all things which are in the spiritual world,
and thence which are in the natural, have reference to the two
principles, good and truth, — to good as to the agent and influent,
and to truth as to the patient and recipient ; and because they
have reference to those two principles, and nothing is ever pro-
duced unless those two principles are made a one by somewhat
resembling a marriage, therefore, two signifies conjunction.
Such a resemblance to a marriage exists in all, even the minutest
things of nature, and of her three kingdoms, and nothing at all
exists without it : for in order that any thing may exist in na-
ture, there must be heat and light : heat in the natural world
corresponds to the good of love in the spiritual world, and light
corresponds to the truth of faith ; those two, heat and light,
must act in unity, if any thing is to be produced ; but if tTiey
10
GENESIS.
[Chap. xlL
do not act in unity, as is the case in the time of winter, nothing
at all is produced. That this is also the case spiritually, is very
manifest from wliat is observable respecting man. There are
two faculties appertaining to man, the will and the understand-
ing; the will is formed to receive spiritual heat, that is, the
good of love and charity, and the understanding to receive
spiritual light, that is, the truth of faith : unless these two, the
good of love and charity, and the truth of faith, make a one in
man, nothing is produced; for the good of love without the
truth of faith does not determine and qualify any thing ; and the
truth of faith witliout the good of love does not efi'ect any thing ;
therefore, in order that tlie heavenly marriage may be in man,
or that he may be in the heavenly marriage, those two prin-
ciples must make a one with him. Hence it is that the ancients
compared all things even the minutest, in the world and in
man, to marriages, n. 5-i, 55, 568, 718, 747, 917, 1432, 2173, 2516,
2731, 2739, 2758, 3132, 4434, 4835, 5138. From these con-
siderations it may be manifest why two signify conjunction.
5195. "That Pharaoh dreamed." — This signifies what is
provided concerning the natural, as appears (1.) from the repre-
sentation of " Pharaoh," as denoting the natural ; see n. 5079,
5080, 5095, 5160 ; and (2.) from the signification of " dreaming,"
as denoting the prediction of things to come, thus in the supreme
sense foresight; see n. 3698, 4682, 5091, 5092, 5104; and be-
cause it denotes foresight or what is foreseen, it also denotes
providence or what is provided ; fur the one does not exist
witliout the other ; for providence respects state in its successions
to eternity, which state cannot be provided for unless it be fore-
seen. To pitjvide things present, and not at the same time to
foresee things to come, and thereby not to provide at the same
time things to come in things present, would be without end,
without order, and consequently without wisdom and intelli-
gence, and would thus not be from the Divine. Providence is
predicated of what is good, and foresight of what is not good,
n. 5155 : foresight cannot be predicated of good, because good
is in the Divine, and exists thei'etrom and according thereto ;
but it can be predicated of what is not good and of what is
evil, as this exists out of the Divine from others who are op-
posed to the Divine : thus, as providence is predicated of what
is good, it is also predicated of the conjunction of the natural
with the celestial of the spiritual, which conjunction is treated
of in this chapter ; therefore by dreaming is here signified what
is provided.
5196. " And behold he was standing by a river." — This
signifies from boundary to boundary, as appears from the sig-
nification of a " river," in the present case the river of Egypt
or the Nile, as denoting a boundary. A river denotes a boun-
dary, because the great rivers, the Euphrates, the Jordan,
5195—5198.]
GENESIS.
11
and the Nile, and likewise the sea, were the ultimate boundaries
of the land of Canaan, and because the land of Canaan itself
represented the Lord's kingdom, and hence the various places
there represented various things in that kingdom, consequently
the rivers represented the ultiniates or boundaries of the land;
see n, 1866, 4116, -±2i0. The Nile or river of Egypt I'epresented
the sensuals subject to the intellectual part, thus tlie scientifics
which are thence derived, as these are the ultiniates of the
spiritual things of the Lord's kingdom. The reason wliy it
signifies from boundary to boundary is, because it is said of
Pharaoh that he was standing by a river; for Pharaoli re]U'e-
sented the natural in general, n. 5160. To view any thing from
the interior even to the ultimate, is represented by standing
by the ultimate ; such is the case in the spiritual world ; and
because it is then viewed from boundary to boundary, there-
fore this is signified by the above words in the internal sense.
5197. " And behold out of the river." — This signifies what
is in the boundary, as appears from the signification of " a ri ver,"
as denoting a boundary ; see just above, n. 5196. The reason
why out of the river denotes in the boundary is, because they
appeared there.
5198. " There came up seven kine." — This signifies the truths
of the natural, as appears from the signification of " kine," as
denoting truths of the natural, of which we shall speak pres-
ently. The reason why there were seven is, because seven sig-
nify what is holy, n. 395, 433, 716, and hence that nnniber adds
sanctity to the thing treated of, n. 881 ; the thing also, which is
here treated of, is holy, for it is the further re-birtli of the
natural by its conjunction witli the celestial of the spiiitual.
That kine or heifers signify trutlis of the natural, may appear
from the consideration, that oxen or voung bulls signify goods
of the natural; see n. 2180, 2566, 2781, 2830. Lrthe" Word,
where the male signifies good, the female signifies trutli ; and
on the contrary, where the male signifies truth, the female sig-
nifies good ; hence it is that a cow signifies the truth of the
natural, becaiise an ox signifies the good thereof. All beasts
wdiatever, which are mentioned in the Word, signify aft'eetioiis, —
the evil and useless beasts evil affVctinii^, iukI tlie gentle and
useful beasts good affections, as may lie seen, n. 45, 4(i, 142, 143,
246, 714, 715, 719, 776, 1823, 2179, 218u, 3218, 3519. The
reason wliy they are significative is grounded in the represent-
atives in the world of spirits ; for when they are conversing in
heaven respecting the affections, there are represented on such
occasions, in the world of spirits, the beasts which corresi^ond
to the afi'ections of the kind they were conversing about ; and
this I have frequently been permitted to see. I have sometimes
wondered whence this arose, and it was then granted me to
perceive that the lives of beasts are nothing but afi'ections, as
12
GENESIS.
[Chap. xli.
they follow their affection from instinct without reason, and are
thereby carried each to its use. To those affections without
reason no other bodily forms are suitable, than those in wliich
tliey appear on tlie earth ; hence, when the conversation is
about affections only, their ultimate forms appear like the forms
of the bodies of such l)easts ; IVu- tliose affections cannot be
clothed with other forms than such as correspond. I have also
seen strange beasts, such as do not exist anywhere in the world,
which were from unknown and mixed affections. Hence then,
in the Word, beasts signify affections ; but what affections can
only be known from the internal sense. Oxen signify the good
of the natural, as may be seen in tlie places above cited, and
kine signify the trutiis of the natural, as may be evident from
the passages where they are named; as in Isaiah, chap. xi. 7 ;
Hosea, chap. iv. 16 ; Amos, cliap. iv. 1 ; also from the water
of separation wherewith the children of Israel were to be
out of the camp, with which were mixed cedar wood, hj'^ssop,
and double-dyed scarlet. Numb. xix. 2 to 11 ; when this process
is unfolded according to the internal sense, it shows tliat the
red heifer signifies the unclean truth of the natural, which was
made clean by burning, and also by such things as are signified
by cedar-wood, hyssop, and double-dyed scarlet; water there-
from represented the means of purification.
519S>. " Beautiful in aspect." — This signifies those which are
of faith, as appears from the signification of "beauty" and of
" aspect." Spiritual beauty is the affection of interior truth,
and spiritual aspect is faith ; hence " beautiful in aspect" signi-
fies the affection of the truth of faith ; see n. 553, 3080, 3821,
4:985. Spiritual beauty is the affection of interior truth, because
truth is the form of good: the good itself, which is from the
Divine in heaven, is that from which the angels liave life ; but
the form of their life is by the truths which are from that good ;
nevertheless the truth of faith does not constitute beauty, but
the affection itself which is in the truths of faith, which affec-
tion is from good. Beauty derived only from the truth of faith
is like the beauty of a painted or sculptured face ; but the
beauty derived from the affection of the truth which is from
good, is like the beauty of a living face animated by celestial
love ; for such as is the quality of the love, or of the affection
beaming from the form of the face, such is the beauty. Hence
it is that the angels appear of ineffable beauty : from their faces
beams fortli the good of love by the truth of faith, which not
only appear before the sight, but are also perceived by the
spheres which are derived from them. The reason why tliis is
the source and origin of beauty is, because the universal heaven
is a Grand Man, and corresponds to all even the most minute
thii'9;8 appertaining to man : he therefore, who is principled in
cleansed, which
•ed fr
red heifer burned to ashes
6199—5201.]
GENESIS.
18
the good of love and thence in the truth of faith, is in the form
of heaven, consequently in the beauty in which heaven is, whex-e
the Divine from the Lord is all in all : hence also it is, that those
who are in hell, since they are contrary to good and truth, are
in horrible deformity, and in the light of heaven they appear
not as men but as monsters. Spiritual aspect is faith, because
to look at and to see, in" the internal sense, signify to understand,
and in a still interior sense to have faith; see n. 897, 2150, 2325,
2807, 3863, 3869, 4403 to 4421.
5200. " And fat in flesh." — This signifies those which are of
charity, as appears (1.) from the signification of " fat" and fat-
ness, as denoting what is celestial, and being predicated of the
good of love and charity, see n. 353 ; and (2.) from the significa-
tion of "flesh," as denoting the will principle vivified by good
from the Lord, see n. 148, 149, 780, 999, 3812, 381.3 ; thus also
denoting the good of love and charity : hence it follows, that
" fat in flesh" signifies the things wliich are of charity, when
" beautiful in aspect" signifies the things which are of faith ;
thus the truths of the natural, which are signitied by kine, are
described by their formal and their essentiul : their formal con-
sists of those things which are of faith, and their essential of
those which are of charity ; that this is the case does not appear
from the sense of the letter.
5201. " And they fed in the sedge." — This signifies instruc-
tion, as appears (1.) from the signification of " to feed," as de-
noting to be instructed, of which we shall speak presently ;
and (2.) from the signification of "sedge" or the larger grass
which is near rivers, as denoting the scientifics of the natural
man. That grass or herb denotes scientifics, is clear from the
Word ; to feed in tlie sedge therefore is to be instructed in
scientifics, and by their means concerning truths and goods ;
for scientifics are mediums, and as it were mirrors, in which an
image of interior things presents itself; and in this image, as
again in a mirror, are presented and represented tlie truths and
goods of taith, consequently the things of heaven which are
called spiritual : but tliis latter image, as it is more inward, is
apparent only to those who are in faith grounded in charity:
this is what is signiti<ed in the genuine sense by feeding in the
sedge. That " to feed " denotes to be instructed, is evident
from those passages in the AVord where it occurs ; as in Isaiah :
"Then shall he give the rain of thy seed, with which thou
sowest the earth, and the bread of tlie increase of the earth,
and it shall be fat and rich ; in that day shall thy cattle feed
in a hroad pasture,^'' xxx. 23 ; where cattle denote those who
are principled in good and truth ; to feed in a broad pasture
denotes to be instructed abu'idantly. Again : " I have given
thee for a covenant of tlie people to restore the earth, to par-
tition out the waste inheritances ; to say to the bound, Go
14
GENESIS.
[Chap. xli.
forth ; to those who are in darkness, Be revealed. They shall
feed upon the ways, and in all steep places shall be their pas-
ture" xlix. 8, 9 ; speaking of the Lord s advent; where to feed
upon the ways denotes to be instructed in truths : ways denote
truths, see n. 627, 2333, pasture denotes the instruction itself.
And in Jeremiah: "Wo to the pastors that destroy and scat-
ter the flock of my pasture. Tlierefore thus saith Jehovali the
God of Israel against the pastors that feed my people, xxiii. 1,
2 : pastors denote those wlio instruct, and a nock those who
are instructed, n. 343, 3795 ; thus to feed denotes to instruct.
As it was customary to call those who teach, pastors or shep-
herds, and those who learn, a flock, therefore also it is a re-
ceived form of speech to speak of feeding, when talking of
preaching, or of instruction from doctrine or the Word : but
this is done comparatively, and not significatively as in the
Word. The reason why in the Word feeding is spoken of sig-
iiiticativel}^ is, because when they are conversing in heaven
about instruction, and about doctrine from the Word, at such
times in the world of spirits, where spiritual things appear
naturally, there are represented to the sight green meadows
with grass, herbs, and flowers, and also flocks therein, in great
variety according to the quality of the conversation in heaven
about instruction and doctrine. Again, in the same prophet :
" I will bring back Israel to his habitation, that may feed
in Carmel and Bashan, and in the mount of Ephraim, and
Gilead, his soul shall be satisfied," 1. 19 ; to feed in Carmel
and Bashan denotes to be instructed in the goods of faith and
charity. Again : " All her honour hath departed from the
daughter of Zion ; her princes are become as liarts ; they have
not foviwd pasture,^'' Lam. i. 6. And in Ezekiel : I will feed
them in a good past ure, and in tlie mountains of the height of
Israel shall be i\\e.\v fold ; they shall lie down in a. good fold,
and they shall feed in a fat pasture upon the mountains of
Israel," xxxiv. 14. And in Hosea : "Now will Jehovah y^ed
them as a sheep in breadth," iv. 16 ; to feed in breadth de-
notes to instruct in truths ; that breadth denotes truth, see n.
1613, 3433, 3434, 4482. And in Micah : "Thou Bethlehem
Ephrata, out of thee shall come forth to me he that shall be
the ruler in Israel. He shall stand and feed in the strength
of Jehovah," v. 2, 4. Again : " Feed thy people with thy rod,
the flock of thine inheritance dwelling alone ; let them feed in
Bashan and Gilead, as in the days of the age," vii. 14. And
in Zephaniah : " The remains of Israel shall feed and be at
rest, and none shall make them afraid," iii. 13. And in Da-
vid : " Jehovah is my Pastor : he will cause me to lie down
in pastures of herh ; he will lead me to the waters of rest,"
Psalm xxiii. 1, 2. Again : " He hath made us, and not we
ourselves ; we are his people, and the flock of his pasture,^'
5202.]
GENESIS.
15
Psalm c. 3. And in the Apocalypse : " The Lamb that is in
the midst of the throne will feed them, and will lead them to
living fonntains of waters," vii. 17. And in John : " I am the
door ; by me if any one enter in, he shall be saved, and shall
go in and out, and find pasture,^'' x. 9. Again : " Jesus said
to Peter, J^eed my lambs ; and a second time, F'eed my sheep ;
and a third time, jFeed my sheep," xxi. 15 — 17.
5202. " And behold seven other kine came up after them
out of the river." — This signifies the falses which are of the
natural, also in the boundary, as appears (1.) from the signifi-
cation of " kine," as denoting truths of the natural ; concern-
ing which see above, n. 5198 : hence in tlie opposite sense
kine denote falses ; for most expressions in the Word have an
opposite sense, which is known from the genuine ; conse-
quently, since heifers in the genuine sense denote truths of the
natural, in the opposite sense tliey denote falses of the same
kind, thus falses in the natural ; and (2.) from the signification
of " a river," as denoting a boundary : see also above, n. 5196,
5197 : that they were in the boundary is also manifest from its
being said tliat they came up out of the river ; for to come up
is predicated of progression from what is exterior towards in-
teriors, n. 3081:, 1539, 1969. It may be expedient to show how
the case is in respect to this subject, whicli is treated of in
what follows. The subject considered in the preceding chap-
ter was the exterior natural, and the tilings therein which aj)-
pertained to the intellectual class, and those which appertained
to the will class, the former of which were received, and the
latter rejected. The things which appertained to the intellec-
tual class were represented by the butler, and those which
appertained to the will class, by the baker ; and as the things
which appertained to the intellectual class were received, they
were also made subordinate to the interior natural. These
were the things treated of in the preceding chapter, and this
was the beginning of the re-birth of the natural. In the pres-
ent chapter the subject treated of is the influx of the celestial
spiritual into those things of the natural which were retained,
viz., into those which were of the intellectual part there ; these
are what are signified by the kine beautiful in aspect and fat
in flesh ; but because the natural cannot be re-born as to intel-
lectual things alone, there were also things of the will ; for in
order to the existence of any thing, it is necessary that it par-
take of what is intellectual and at the same time of what be-
longs to the will ; and whereas the former will was rejected,
therefore a new one was to flow-in in its place. This new will
is from the celestial of the spiritual, which, together with its
influx into the natural, is the subject treated of in this chap-
ter. How the case is with the natural in this state, is described
in the internal sense, viz., that the truths therein were exter-
16
GENESIS.
[Chap. xli.
minated by falses, and the natural was thereby left to the ce-
lestial of the spiritual ; and these things are signified by the
good kine being devoured by the evil, and by tlie full ears of
corn being swallowed up by the empty, and afterwards by
Joseph's being appointed overseer of all the land of Egypt;
but on these subjects, by the divine mercy of the Lord, more
will be said in what follows. Moreover the subjects are of
such a nature as scarcely to be within the comprehension of
the haman understanding ; for they are the arcana of regen-
eration, which in themselves are innumerable, and scarcely at
all known to man ; for the man tliat is principled in good, is
re-born every moment, from his earliest infancy to the last
period of his life in the world, and afterwards to eternity, not
only as to his exteriors, but also us to his interiors, and this by
stupendous processes. These processes are what for the most
part constitute angelic wisdom ; and it is well known that that
wisdom is ineffable, and contains such things as the ear hath
not heard, nor the eyes seen, neither have they entered into
the thought of man. The internal sense of the Word treats of
such things ; thus it is adapted to angelic wisdom ; and when
it flows thence into the sense of the letter, it becomes adapted
to human wisdom, and thereby in a hidden manner aftects
those wlio, from a principle of good, are in the desire of know-
ing trutlis from the Word.
5203. " Evil in aspect." — ^This signifies those which are not
of faith, as appears from the signification of " beautiful in as-
pect," as denoting those which are of faith ; see just above, n.
5199 ; hence in tliis passage evil in aspect denotes those which
were not of faith.
5201. " And thin in flesli." — This signifies those which are
not of charity, as appeal's from the signification of " fat in
flesh," as denoting those which are of charity ; see also above,
n. 5200 : hence in this passage thin in flesh denotes those which
were not of charity, for they are in tlie opposite.
5205. " And they stood by the kine on the bank of the
river." — This signifies that they are in the boundaries where
there are truths, as appears (1.) from the signification of " stand-
ing by the bank of a river," as denoting in the boundaries ;
that a river denotes a boundary, see n. 5196, 5197; and (2.)
from the signification of " kine," as denoting truths of the nat-
ural ; see above, n. 4198. How it happens that falses stood
in the boundaries where there are truths, will be evident from
what folloM'^s, when it comes to be specifically explained what
is signified in the internal sense by the famine of seven yeara
in tiie land of Egypt, which was predicted and signified by the
seven kine evil in aspect and thin in flesh, also by the seven
thin ears of corn and parched by the east-wind.
5206. "And the kine evil in aspect and thin in flesh did
5203—5208.]
GENESIS.
17
eat up." — Thh signifies that the falses which are not of faith
and not of charity, exterminated, as appears (1.) from the sig-
nification of " to eat up," as denoting to consume, seie n. 5140,
5157 ; but in the present case to exterminate, because the truths
which are in the natural, before they are vivified by the celes-
tial of the spiritual, consequently before they are regenerated,
are as it were exterminated by falses ; and (2.) from the signi-
fication of " kine evil in aspect," as denoting those which are
not of faith, see n. 5203 ; and (3.) from the signification of
" thin in flesh," as denoting those which are not of charity, see
also above, n. 5204.
5207. "The seven kine beautiful in aspect and fat."— This
signifies the truths of the natural which are of faith and charity,
as appears (1.) from the signification of " kine," as denoting
truths of the natural, see above, n. 5198; (2.) from the signifi-
cation of " beautiful in aspect," as denoting those which are of
faith, see n. 5199 ; and (3.) from the signification of fat, as
denoting those which are of charity, see n. 5200, In reference
to truths bein^ exterminated from the natural by falses in the
boundaries, it is to be noted, that this is the case in the begin-
ning in all regeneration ; for the truths, which in the begin-
ning are insinuated with man, are indeed in themselves trdths;
but they are not truths appertaining to him until good is ad-
joined to them ; the good adjoined causes truths to be truths,
good being the essential, and truths its formalities ; therefore
in the beginning falses are near truths, or falses are also in tho
boundaries where truths are ; but in proportion as good is con-
joined to truths, falses fly away. This is also actually the case
in the other life, where the sphere of the false applies itself to
truths according to the influx of good into truths ; when little
of good flows-in, the sphere of the false is near ; when more
of good flows-in, the sphere of the false removes itself further
ofi"; and when good is altogether adjoined to truths, the sphero
of the false is altogether dissipated. When the sphere of the
false is near at hand, as is the case in the beginning, according
to what was said above, then truths are as it were exterminat-
ed ; but in the meanwhile they are stored up in the interior,
and are there filled with good, and thence successively remit-
ted. These are the things which are signified by the seven
kine and the seven ears of corn, and in what follows by the
seven years of abundance of provision and the seven yeara of
famine; but they cannot be apprehended by those who know
nothing concerning regeneration and the internal state of man.
5208. " And rharaoh awoke." — ^This signifies a state of
illustration, as appears (1.) from the signification of " to awake,"
as denoting to be illustrated, see n. 3715 ; and (2.) from the
representation of " Pharaoh," as denoting the natural ; see
above : hence it is evident, that " Pharaoh awoke" signifies a
VOL. VI. 2
18
GENESIS.
[Chap. xli.
state of illustration in the natni-al. By illnstration is here
meant a common or general illustration from the celestial of
the spiritual, thus from an anterior principle. The illustration,
which comes or flows-in from an anterior principle, is common
in an inferior principle, but becomes successively less common,
and at length particular, in the degree that truths grounded in
good are there insinuated; for every truth derives from good
its brightness and also its power of illustration : hence it was
said just above, n. 5206, that truths were exterminated out oi'
the natural, which is to the intent that the natural may receive
common or general illustration from an interior principle, and
afterwards in the common illustration, or common light, truths
may be there replaced in their order, whereby the natural is
illustrated particularly. In this manner correspondence is ef-
fected between the spiritual and the natural with man, or be-
tween his internal and his external : for truths are first procured,
afterwards those truths are as it were exterminated ; yet they
are not exterminated but stored up, and in such case the in-
ferior receives common illustration from the superior, or the
exterior from the interior, and in that light truths are replaced
in their order, whence all truths therein become images of their
common or general principle, and correspond thereto. In all
things, even the minutest which exist, not only in the spiritual
world, but also in the natural, that which is common pi-ecedes,
into which things less common, and finall}'^ particular things,
are afterwards successively inserted: without such insertion or
in-fitting, nothing can possibly have any inherence ; for wliat-
ever is not in and dependent on some common principle, is dis-
sipated ; see n. 917, 3057, 4269, 4325, 4329, 4345, 4383.
5209. Verses 5 — 7. And he slept and dreamed a second
time / and behold seven ears of corn came up on one stalk, fat
and good. And behold seven thin ears, and parched with the
east-wind, budded after them. And the seven thin ears swal-
lovjed up the seven fat and full ears / and Pharaoh awoke /
and behold it was a dream. And he slept, signifies an obscure
state. And dreamed a second time, signifies what is provided.
And behold seven ears of corn came up on one stalk, signifies
scientifics which are of the natural, conjoined together. Fat
and good, signifies to which the things of faith and charity
might be applied. And behold seven thin ears, signifies use-
less scientifics. And parched with the east-wind, signifies full
of lusts. Budded after them, signifies appeared near. And
the seven thin ears swallowed up the seven fat and full ears,
signifies that useless scientifics exterminate good scientifics.
And Pharaoh awoke, signifies a common state of illustration.
And behold it was a dream, signifies in that obscure state.
5210. " And he slept." — This signifies an obscure state, as
appears from the signification of " to sleep," as denoting an ob-
5209—5212.]
GENESIS.
19
scure state : sleep also in a spiritual sense is nothing else, as
wakefulness is nothing but a clear state ; for spintiial sleep is
when trutlis are in obscurit}", and spiritual wakefulness when
truths are in clearness : in the degree also of such clearness or
obscurity, spirits are wakeful or asleep ; hence it is manifest
that to sleep denotes an obscure state.
5211. " And dreamed a second time." — This signifies what
is provided, as appears from the signification of " dreaming,"
as denoting what is provided, see n. 5195.
5212. " And behold seven ears of corn came up on one
stalk." — This signifies scientifics, which are of the natural, con-
joined together, as appears (1.) from the signification of "ears
or spikes of corn," as denoting scientifics of the natural, of
which we shall speak presently ; and (2.) from the signification
of " on one stalk," as denoting conjoined together ; for what
are on one stalk, are conjoined as to origin. The reason wliy
ears or spikes of corn signify scientifics is, because corn signi-
fies natural good, n, 3580 ; for scientifics are the continents of
natural good, as the ears are of corn ; for as in general all
truths are the vessels of good, so also are all scientifics, these
being the lowest vessels. The lowest truths, or ti-uths of the
exterior natural, are called scientifics, because they are in a
man's natural or external memory, and because they partake
for the most part of the light of the world, and hence may be
presented and represented before others by forms of expression,
or by ideas formed into expressions by such things as are of the
world and its light : but those which are in the ijiterior mem-
ory, are called not scientifics, but truths, so far as they par-
take of the light of heaven ; neither are they intelligible except
by that light, nor expressible except by forms of expression or
by ideas formed into expressions by such things as are of
heaven and its light. The scientifics which are here signified
by eai-s or spikes of corn, are the scientifics of the church ;
conceruiog which, see n. 4749, 4844, 4964, 4965, The reason
why there were two dreams, one concerning seven kine, the
other concerning seven ears of corn, is, because the subject
treated of in the internal sense is the interior and the exterior
natural, and in what foUov/s respecting the re-birth of each.
The seven kine signify the things which are of the interior
natural, and are called natural truths, n. 5198; and the seven
ears of corn signify the truths of the exterior natural, whicli
are called scientifics. Interior and exterior scientifics are sig-
nified by the spikes of the river Euphrates even to the river of
Egypt, in Isaiah : " Moreover it shall be in that day, Jehovah
shall beat ofi" from the spike of the rive?' even to the river of
Egypt ; and ye shall be gathered one to another, ye sons of
Israel : — moreover it shall be in that day, a great trumpet shall
sound, and those shall come that perish in tlie land of Asluir,
20
GENESIS.
[CuAP. xli.
and those that are driven out in the land of Egypt, and shall
Low themselves to Jehovah in the mount of holiness, in Jeru-
salem," xxvii. 12, 13 : those that perish in the land of Ashui
denote interior truths, and those that are driven out in the land
of Egypt denote exterior truths or scientifics. The comparison
with grass, the ears of corn, and the corn itself, involves also
the re-birth of man by scientifics, the truths of faith, and the
goods of charity, in the following passage in Mark : " Jesus
said, So is the kingdom of God, as when a man casts forth seed
upon the earth, then sleeps, and rises night and day ; and the
seed buds and grows, whilst he knows not: for the earth bear-
eth fruit of her own accord, first the grass, next the ear, and
lastly the corn in the ear ; but when the fruit shall be brought
forth, he will immediately put in the sickle, because the har-
vest is at hand," iv. 26 — 29. The kingdom of God, which is
compared to grass, the ear, and the corn, is heaven appertain-
ing to man by regeneration ; for he that is regenerated has in
himself the kingdom of God, and is made in an image a king-
dom of God or a heaven : grass is the first scientific ; the ear,
or spike, is the scientific of truth thence derived ; corn is the
consequent good. The laws enacted also concerning gleanings,
Levit, xix. 9 ; chap, xxiii. 22 ; likewise concerning the liberty
oi pluching the ears of corn from the standing corn of a com-
panion, Deut. xxiii. 25 ; and likewise concerning the not eating
bread, 'parched corn, or green ears of corn, until they brought
the offering of God, Levit. xxiii. 14, — these represented such
things as are signified by ears or spikes of coi-n.
5213. " Fat and good." — Tliis signifies to which the things
of faith and charity might be applied, as appears (1.) from the
signification of " fat," when it is predicated of the scientifics
which are signified by ears of corn, as denoting their recepti-
bility of the good of faith, consequently that the things which
are of faith could be applied to them ; for scientifics are ves-
sels, of which when fatness is predicated, it signifies their fit-
ness to receive such things as are of faith grounded in charity ;
and (2.) from the signification of " good," when it is predicated
of the scientifics which are signified by ears of corn, as denot-
ing their receptibility of the good of charity, consequently that
the things which ai-e of charity could be applied to them. The
reason why the fat have respect to the things which are of
faith, and the good to those which are of charity, is grounded
in the mode of expression prevailing throughout the Word ;
for where two adjectives are applied to one thing, the one
involves the things which are ot faith, and the other those
which are of charity, and this by reason of the marriage in
even the minutest things of the Word, n. 683, 793, 801, 2173,
2516, 2712, 4137, 5138 ; that the fat signify the things which
are of faith, and the good those which are of charity, is also
5213—5215.]
GENESIS.
21
manifest from similar expressions which precede concerning
the kine, n. 5199, 5200. There are numerous scientifics, to
which the things that are of faith and charity can be applied,
such as all the scientifics of the church, which in the good sense
are signified by Egypt ; see n. 4749, 4844, 4964, 4965 : conse-
quently all the scientifics which are true concerning corre-
spondences, representatives, significatives, influx, order, intelli-
gence and wisdom, the affections, yea, all the truths of interior
and exterior nature, as well visible as invisible, because these
correspond to spiritual truths.
5214. "And behold seven tliin ears." — This signifies useless
scientifics, as appears (1.) from the signification of " ears," as
denoting scientifics, see n. 5212 ; and (2.) from the signification
of " thin," as denoting what are useless ; for tliin is opposed to
full, and that is said to be full in which there is use, or what is
the same, in which there is good, for all good is of use ; there-
fore that is thin which is useless. Those scientifics are use-
less which have no other end than glory and pleasure ;
those ends are useless, because they are of no benefit to one's
neiglibour.
5215. " And parched with the east-wind." — This signifies
full of lust, as appears from the signification of " to be parched
with the east-wind," as denoting to be consumed by the fire of
lusts ; for the east-wind and the east, in the genuine sense,
denote love to the Lord, and love towards the neighbour, n. 101,
1250, 3249, 3708,3762 ; hence in the opposite sense they denote
self-love and the love of the world, consequently concupiscences
and lusts ; for these spring from those loves: fire is predicated
of these for the reason mentioned, n. 5071, consequently
parching is also predicated of them. There are two origins of
neat, as there are also two origins of light ; one origin of heat
is from the sun of the world, the other is from the sun of heaven,
which is the Lord : it is well known that the sun of the world
diff"uses heat into its world and all things therein ; but it is not
so well known that the sun of lieaven infuses heat into tlie
universal heaven ; nevertlieless, it might be known, if men
would only reflect upon the heat which is intrinsically in them,
and which has nothing in common with the heat of the world,
that is, if they would only reflect upon that which is called vital
heat. Hence it might be known, that this heat differs in its
nature from that of the world, the former being living, and tlie
latter not living, and that the former heat in consequence
of being living Kindles the man's interiors, his will and un-
derstanding, and gives him the faculty of desiring, loving,
and being affected witli objects ; hence also his desires, loves,
and affections are spiritual heats, and also are so called. That
they are heats, is very evident ; for from living bodies there
exhales heat in all directions even in the greatest cold ; and
2a
GENESIS.
[Chap. xli.
also, when the desires and affections, that is, the loves, grow
more intense, the body grows warmer in the same degree. It
is this heat which in the Word is meant by burning, tire, and
flame ; in the genuine sense it is celestial and spiritual love,
but in the opposite sense corporeal and terrestrial love : hence
it may be manifest, that by being " parched with the east-wind,"
is here signified to be consumed by the tire of lusts ; and when
it is predicated of the scientifics, which are the thin ears of corn,
it denotes their being full of lusts. That the east-wind signifies
the things which are of lusts and of the fantasies thence de-
rived, is manifest from the passages in the Word where it is
named, as in David : " He caused the east-wind to arise in the
heavens, and by his power he brought forth the south-wind,
and he caused flesh to rain down upon them as dust, and the
winged birds as the sand of the sea," Psalm Ixxviii. 26, 27 ;
that the flesh, which that wind brought, signifies concupiscences,
and the winged birds the fantasies thence derived, is mani-
fest from the book of Moses, Numb. xi. 31 to 35, where it is
written that the name of the place, where the people were
smitten with a plague by reason of their eating flesh, was called
the graves of lust^ because there they buried the people that
lusted. And in Ezekiel : " Behold the vine that was planted,
shall it prosper? Withering shall it not wither, when the east-
wind, toucheth it ? Shall it not wither upon the beds of the
garden where it budded ?" xvii. 10. And again : "The vine was
plucked up in anger, it was cast to the earth, and the east-wind
parched its fruit ; each rod of its strength was plucked up and
withered ; the fire devoured everyone of them : for di.fire came
forth from the rod of its branches, and devoured its fruit, so that
there is not in it a rod of strength, a sceptre to rule," xix. 12, 14 ;
where the east-wind denotes the things which are of lusts. So
in Isaiah : " He meditated concerning his rough wind, in the
day of the east-wind,^'' xxvii. 8. And in Ilosea : " There shall
come an east-wind, the wind of Jehovah ascending from the
wilderness ; and his spring shall hecome dry, and his fountain
shall he dried up : he shall spoil the treasure of every vessel of
desire," xiii. 15 ; where also the east-wind denotes the things
which are of lusts. In like manner in Jeremiah : "As the east-
wind I will disperse thei^i before the enem}^," xviii. 17. And
in David : " By the east-wind thou siialt break in pieces the
ships of Tarshish," Psalm xlviii. 7. And in Isaiah: "Thou
hast forsaken thy people, the house of Jacob, because they are
tilled with the east-wmd, the soothsayers are Philistines,"
ii. 6. And in Hosea : " Epliraim feedeth on the wind, and
foUoweth the east-wind ; every day he multiplieth a lie and vas-
tation," xii. 1 ; where the wind denotes fantasies, and the east-
wind lust. The like is also meant, in the internal sense, by the
cast-wind whereby the locusts were produced, and were also
5216—5219.]
GENESIS.
23
cast into the sea, Exod. x. 13, 19 ; and also whereby the waters
of the Ked Sea were divided, Exod. xiv. 21.
5216. " Budded after them." — This signifies appeared near,
as is evident (l.)from the signification of budded in this passage,
as denoting appeared ; and (2.) from the signification of " after
them," as denoting near, or in the boundary, as is signified by
the evil and thin kine coming up after tliem^ viz., after the
beautiful and fat kine, n. 5202. The reason why " after thorn "
ienotes near is, because after denotes succession of time, and
in the spiritual world, and consequently in the spiritual sense,
there is no notion of time, but instead thereof such a state as
corresponds thereto.
5217. " And the seven thin ears swallowed up the seven fat
and full eai*s." — This signifies that useless scientifics exterminate
good scientifics, as appears (1.) from the signification of " the
thin ears," as denoting useless scientifics. see above, n. 5214 :
(2.) from the signification of " the fat and full ears," as denoting
scientifics to which the things of faith and charity might be
applied, see n. 5213, consequently good scientifics ; and (3.)
from the signification of to swallow up," as denoting to exter-
minate, in like manner as " ate up," which is said above of the
kine, n. 5206 : that good scientifics are exterminated by useless
scientifics, or that truths are exterminated by falses, see n.
5207 : this is also the case in the spiritual world ; where there
are falses, truths cannot subsist, and vice versa^ where there are
truths, falses cannot subsist: the one exterminates the other,
for they are opposites ; the reason of this is, because falses are
from hell and truths from heaven. It sometimes appears as if
falses and truths are in one subject ; but in this case they are
not such falses as are opposite to the truths, but such as are
associated by applications : the subject where truths and at the
same time opposite falses subsist, is called lukewarm ; and tlie
subject in which falses and truths are commixed, is called
profane.
5218. " And Pharaoh awoke." — This signifies a common
state of illustration, as appears from what was explained above,
n. 5208, where the same words occur.
5219. " And behold it was a dream." — ^This signifies in
that obscure state, as appears from the signification of " a
dream," as denoting an obscure state, see n. 1838, 2514, 2528,
5210. It is called obscure, because truths were exterminated ;
for where there are no truths, there is obscurity, inasmuch as
the light of heaven flows only into truths ; for the light of
heaven is the divine truth from the Lord ; hence the truths ap-
pertaining to angels and spirits, and also to men, are substituted
lights; but they have their light from the divine truth by
means of good in truths ; for unless truths are grounded h\
good, that is, unless truths have good in themselves, they can-
24
GENESIS.
[Chap. xli.
not receive any light from the Divine ; by means of good they
receive light, good being like fire or flame, and truths like the
light thence derived. Truths also without good in the other
life are lucid, but only with a wintry light, and which becomes
darkness at the [approach of the] light of heaven. From these
considerations it may be manifest what is here meant by an
obscure state, viz., the state of the natural when good scien-
tifics are exterminated by useless scientifics ; such an obscure
state is what may be generally illustrated, n. 5208, 5218 ;
whereas an obscure state originating in falses cannot at all be
illustrated ; for falses are so many darknesses which extinguish
the light of heaven, and thereby cause an obscurity which can-
not be illustrated until the falses are removed.
6220. Verse 8. And it came to pass in the morning his
spiiit was troubled, and he sent and called all the magicians
of Egypt, and all the wise ones thereof, and Pharaoh told them
his dream, and no one interpreted those things to Pharaoh.
And it came to pass in the morning, signifies in that new state.
His spirit was troubled, signifies disturbance. And he sent
and called all the magicians of Egypt and the wise ones thereof,
signifies in consulting scientifics both interior and exterior.
And Pharaoh told them his dream, signifies concerning things
to come. And no one interpreted those things to Pharaoh,
signifies that it was not known what would happen.
5221. " And it came to pass in the morning." — This signi-
fies in that new state, as appears (1.) from the signification of
"it came to pass," or it was, as involving what is new, see n.
4979, 4987 ; and (2.) from the signification of " the morning,"
as denoting a state of illustration, see n. 3458, 3723 ; this is
that new state which is meant, concerning which see above, n.
5218 ; the subject here treated of is that state and its quality,
viz., that there was a disturbance therein by reason of the ob-
scurity concerning what would happen ; but as to the quality
of that state, scarce any one can know any thing, unless he be
in a spiritual sphere, and at the same time attentive to the
things which are transacting within : he cannot otherwise even
ticularly illustrated, nor even what is meant by illustration,
still less that in a general state of illustration there is in the
beginning disturbance, and that tranquillity does not commence
until trutTis grounded in good are replaced in their order. How
these things are, is clearly perceived by the angels, and also
by good spirits, because they are in a spiritual state ; to relish
and to think of such things is their delight; whereas to tlie
man that is in a natural sphere, and more so to him that is in
a sensual sphere, and still more to him that is in a grossly sen-
sual sphere derived from things corporeal and earthly, such
things are irksome.
know what is meant by beii
•ally illustrated and par-
„ i 1,.. .•n.,„4...^i.:„_
5220—5223.]
GENESIS.
35
5222. " His spirit was troubled." — This signifies disturb-
ance, as appears from the signification of being " troubled in
spirit," as denoting to be disturbed. In this passage, as also
occasionally in other parts of the Word, spirit means the inte-
rior affection and thought, which are likewise the spirit of
man : the ancients called them the spirit ; but specifically by
the spirit they meant the interior man, which is to live after
the death of the body ; whereas at this day by the spirit, wheio
it occurs in such a sense, is only meant the thinking principle,
and this without any other subject than the body in which it
is, because it is no longer believed that the interior man is the
very man himself, but [it is believed] that the interior man,
which is commonly called the soul or spirit, is merely thought
without an adequate subject, consequently, being mere thought
without a subject to abide in, that it will be dissipated after
the death of the body, like something ethereal or flamy : such
is the meaning annexed to spirit at this day, as when mention
is made of being troubled in spirit, sorrowful in spirit, glad in
spirit, or triumphing in spirit, whereas it is the very interior
man himself that is called the spirit, and that is troubled, sor-
rowful, and glad, or that triumphs, and that is a man in a form
altogether human, but invisible to the eyes of the body, to
whom appertains thought.
5223. " And he sent and called all the magicians of Egypt,
and the wise ones thereof." — This signifies in consulting scien-
tifics both interior and exterior, as appeai-s (1.) from the signi-
fication of " the magicians," as denoting in the good sense in-
terior scientifics, of which we shall speak presently ; and (2.)
from the signification of " the wise ones," as denoting exterior
scientifics, of which also we shall speak presently. The reason
why the magicians and the wise ones of Egypt signify scien-
tifics is, because Egypt was among those kingdoms where the
ancient representative church was, n. 1238, 2385 ; but in E^ypt
the scientifics of that church principally cultivated were those
which related to correspondences, representatives, and signifi-
catives, by which scientifics were explained the things which
were written in the books of the church, and which had place
in their holy worship, n. 4749, 4964, 4966 ; from this ground
it is, that Egypt in general signifies scientifics, n. 1164, 1165,
1186, 1462; and also Pharaoh the king thereof The chief
persons among those who were skilled in those scientifics and
taught them, were called magicians and the wise ; those who
were skilled in and taught the mystic scientifics were called
magicians, and those who were skilled in and taught the non-
mystic scientifics were called the wise ; consequently, those
who were skilled in and taught the interior scientifics were
called magicians, and those who were skilled in and taught
the exterior scientifics were called the wise : hence it is that
26
GENESIS.
[CuAP. xli.
by the magicians and the wise such things are signified in the
Word. But after they began to abuse the interior scientifics
of the church, and to tui-n tliem into magic, then by Egypt
also began to be signified the scientific principle which per-
verts, and in like manner by the magicians of Egypt and the
wise ones thereof. The magicians of that time were acquaint-
ed with such things as are of the spiritual world, whicli they
learnt from the correspondences and representatives of the
church : therefore also many of them had communication with
spirits, and hence learnt illusory arts, whereby they wrought
magical miracles ; but those who were called the wise did not
regard such things, but solved enigmas, and taught the causes
of natural things : herein consisted the wisdom of that time,
and the ability to eflect such things was called wisdom, as may
be manifest from what is recorded of Solomon in the first book
of the Kings : "The wisdom of Solomon was multiplied above
the wisdom of all the sons of the east, and above all the wis-
dom of the Egyptians I so that he was wiser than all men, than
Ethan the Ezrahite, and Heman, and Chalchol, and Darda, the
sons of Mahol. He spake three thousand proverhs, and his
songs were a thousand and five. Moreover he spake of trees,
from the cedars which were in Lebanon, even to tlie hyssop
which Cometh forth from the wall : he spake also of beasts,
and of fowl, and of creeping things, and of fishes. Therefore
there came of all people to hear the wisdom of Solomon, fron?.
all the kings of the earth who heard of his wisdom,''^ iv. 30 to
the end ; and from what is recorded of tlie queen of Sheba in
the same book, " that she came to try him with hard ques-
tions j and Solomon told her all her words; there was not a
word hidden from the king which he did not tell her," x. 1,
and the following verses. Hence it is evident what was called
wisdom at that time, and who were called wise, not only in
Egypt, but also in other countries, as in Syria, Arabia, and
Babylon ; but in the internal sense by Egyptian wisdom no-
thing else is signified but the science of natural things, and by
magic the science of spiritual things ; thus by the wise exte-
rior scientifics, by the magicians interior scientifics, and by
Egypt in general science, n. 1164, 1165, 1186, 1462, 4749,4964,
4966. By Egypt and the wise thereof nothing else was meant
in Isaiah : " The princes of Zoan are fools ; the counsel of the
wise counsellors of Pharaoh is brutish ; how is it said to Pha-
raoh, I am a son of the wise, a son of the kings of antiquity}
wliere now are thy wise onesV xix. 11, 12. That those were
called magicians, who were in the science of spiritual things,
and also thence in revelations, is evident from the magicians
who came " from the east to Jerusalem, inquiring where the
king of the Jews was born, and saying that they had seen hia
star in the east, and were come to worship him," Matt. ii. 1,
6224.]
GENESIS.
27
2 ; and it is also evident from Daniel, who is called the prince
of magicians, \y. 9; and in another place: "The queen said
to king Belsliazzar, There is a man in thy kingdom, in whom
is the spirit of the holy gods ; and in the days of thy father,
light, and understanding, and wisdom, like the wisdom of the
gods, was found in him ; therefore king Nebucliadnezzar thy
father appointed hhn j)ri7ice of the magicians, the diviners, the
Chaldeans, and of the soothsayers," Dan. v, 11, And again :
"There was not found among them all any like Daniel, Han-
aniali, Mishael, and Asariah ; for when they stood before the
king, in every word of wisdom and intelligence which the king
inquired of them, he found them ten times superior to all the
magicians and diviners that were in his kingdom," Dan. i. 19,
20. That by magicians in the opposite sense are meant those
who perverted spiritual things, and thereby exercised magic
arts, is well known ; as those who are mentioned, Exod. vii. 11,
22; chap. viii. 7, 18, 19; chap. ix. 11. Magic was merely a
perversion, and a perverse application of such things as are
of order in the spiritual world, whence magic descends ; but
magic is now called natural, because nothing above or beyond
nature is any longer acknowledged : a spiritual principle, un-
less thereby is meant an interior natural principle, is altogether
denied.
5224. " And Pharaoh told them the dream."— This signi-
fies concerning things to come, as appears from the signifi-
cation of " a dream," as denoting foresight, prediction, and the
event, see n. 5091, 5092, 5104, thus things to come. How
these things are in the internal sense, is manifest from the
series of the things treated of. The subject treated of in this
verse is a new state of the natural, when it is in obscurity by
reason of truths being thence exterminated, and that in such
case there is disturbance therein in consulting scientifics con-
cerning things to come : for when such obscurity happens,
then the thought instantly falls to work to consider what the
event will be, and this is common in every such state during
man's regeneration, therefore that state is here described in
the internal sense. Such states however at this day are un-
known, as well because few are regenerated, as because those
who are regenerated do not reflect upon such things. A man
is little concerned at this day about the things whicli are trans-
acting interiorly within him, since he is wholly occupied by
external things ; and to him who is wholly occupied by ex-
ternals, that is, who makes externals the ends of life, internal
things are of no account: concerning the above obscurity he
would say, " What have I to do with such considerations, from
which there results neither gain nor honour? — Why must I
think about the state of the soul, or of the internal man, whe-
ther it be in obscurity, when truths are exterminated, or in
28
GENESIS.
[Chap. xli.
clearness, when truths are placed therein? What profit is it to
nie to know this? As to whether there be any internal man, and
any other state of the soul than during its connexion with the
body, 1 am in doubt, yea, whether there be any soul which lives
after death ; for who has ever returned from the dead, and given
information on the subject? Such is the secret language of the
man of the church at this day, and such are his thoughts, when
he hears or reads any thing concerning the state of the internal
man : hence the reason is evident, why those things which are
transacting inwardly in man, are at this day concealed and
altogether unknown. Such an obscurity of intellect never pre-
vailed with the ancients: their wisdom consisted in cultivating
interior things, and thereby perfecting each faculty, both the
intellectual and the voluntary, and thus providing for the well-
being of their souls. That the ancients were interested in
such subjects, is clear from their writings which are extant
even at this day, and also from the desire of all to hear Sol-
omon ; for therefore " There came of all people to hear the
wisdom of Solomon^ from all the kings of the earth, who had
heard of his wisdom,'''' 1 Kings iv. 34: therefore also came the
queen of Sheba, and from the happiness which she experienced
from the wisdom of Solomon, she said, " Blessed are thy men ;
hlessed are these thy servants, who stand before thee contin-
ually, and hear thy wisdom,'''' 1 Kings x. 8. Who at this day
would call himself happy on such account?
5225. " And no one interpreted those things to Pharaoh."
— ^This signifies that it was unknown what would happen, as
appears from the signification of " to interpret," as denoting
to know what would happen, see n. 5141 : hence, " no one
interpreted," denotes not to know ; for no one, in the internal
sense, denotes the negative of a thing, thus not, the idea of a
person being turned into the idea of a thing in the internal
sense, thus into tlie idea of a man {vir), a husband, a woman,
a wife, a son, a daughter, a boy, or a virgin, into the idea ot
truth or good, and as above, n. 5223, the idea of the magicians
and the wise ones into the idea of interior and exterior sci-
entifics; the reason of this is, because in the spiritual world,
or in heaven, it is not persons but things that come under the
upon somewhat finite, whereas things do not so limit and con-
centrate it, but extend it to what is infinite, thus to the Lord.
From this ground also it is, that no person that is named in
the Word is perceived in heaven, but instead thereof the
thing which that person represents ; so neither is any person
or nation perceived, but the quality thereof; yea further,
there is not a single historical relation of the Word concern-
ing any person, nation, or people, but what is altogether un-
known'in heaven, consequently, neither is it known wlio are
mind's view ; for persons
4:„J4.„ ...u.
concentrate it
5225— 5227.J
GENESIS.
29
Abraham, Isaac, Jacob, the Israelitish people, and tlie Jewish
nation ; but it is there perceived what are Abraham, Isaac,
Jacob, the Israelitish people, and the Jewish nation, and so in
all other cases : hence the angelic speech is respectively un-
limited and also universal.
5226. Yerses 9 — 13. And the prince of the hutlers spake
with Pharaoh, saying, I remember my sins this day. Pha-
raoh was vrroth with his sei'vants, and gave me into custody in
the house of the prince of the guards, me and the prince of the
bakers. And we dreamed a dream in one night, I and he ;
each according to the interpretation of his dream, we dreamed.
And there was there with us a Hebrew boy, a servant of the
'prince of the guards / and we told him, and he intcrpreUMi to
m our dreams, to each according to his dream he interpi^eted.
And it came to pass, as he interpreted to tos, so it was : me he
hrought back unto my station, and him he hanged. And the
prince of the butlers spake with Phoraoh, signifies thought
from the sensual subject to the intellectual part. Saying, sig-
nifies perception thence. I remember my sins this day, sig-
nifies concerning the state of disjunction. Pharaoh was wroth
with his servants, signifies when the natural averted itself.
And gave me into custody in the house of the prince of the
guards, signifies rejection by the things which are primary for
interpretation. Me and the prince of the bakers, signifies each
sensual. And we dreamed a dream in one night, signifies what
is foreseen in obscurity. I and he, signifies concerning each
sensual. Each according to the interpretation of his dream,
we dreamed, signifies what would happen to each. And there
was there with us a Hebrew boy, signifies that by reason of
temptation the guiltless principle of the church was rejected
thither. A servant of the prince of the guards, signifies where-
in was truth which primarily served for interpretation. And
we told him, signifies that thence there was perception. And
he interpreted to us our dreams, signifies what was in the
things foreseen in obscurity. To each according to his dream
he interpreted, signifies from truth. And it came to pass, as
he interpreted to us, so it was, signifies that so it happened.
Me he brought back unto my station, signifies that the sensual
of the intellectual part was received. And him he hanged,
signifies that the sensual of the voluntary part was rejected.
5227. " And the prince of the butlers spake with Pharaoh."
■ — This signifies thought from the sensual subject to the intellec-
tual part, as appears (1.) from the signification of " to speak,"
as denoting to think, see n. 2271, 2287, 2619 ; and (2.) from
the representation of " the prince of the butlei*s," as denoting
the sensual subject to the intellectual part, see n. 5077, 5082.
What is meant by thought from the sensual, may be seen,
n. 5141.
30
GENESIS.
[Chap. xH.
5228. " Saying." — This signifies perception thence, as ap-
pears from the signification of " to sav," as denoting to perceive ;
see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862,
3395, 3509. What is meant by perception thence, or by per-
ception from thonght, cannot be expLained to the apprehension,
because at this day it is aUogether unknown what spiritual per-
ception is, and what is unknown cannot be apprehended, how-
ever it may be described. Perception is the speech or thonght
of the angels who are attendant on man ; when that speech or
thonght flows-in, it occasions a perception that a thing is so or
is not so, but only with those who are in the good of love and
charity, for it flows-in by good ; with them, that perception
produces thoughts ; for what is receptive is to them the common
principle of thought ; but there is no perception from thought
actually, but only apparently; howbeit, concerning this arcanum
•we cannot say more, because, as we have said, it is unknown at
this day what perception is.
5229. " I remember my sins this day."— This signifies con-
cerning the state of disjunction, as appears (1.) from the signi-
fication of "sins," as denoting things of inverted order, see
n. 5076 ; and (2.) from the signification of " remembering," as
denoting conjunction, see n. 5169 ; thus to remember sins is to
be conjoined with the things which are of inverted order, con-
sequently to be disjoined from the natural which is represented
by Pharaoh ; for what is conjoined with the things which are
in inverted order, is disjoined from those which are in order.
The reason why remembering denotes conjunction is, because
in the other life the remembrance of any one conjoins ; for as
soon as a spirit remembers another, he is presented at hand, so
that they can converse together : hence it is, that angels and
spirits can meet with all whom they have known, or heard of,
and can see them present, and converse with them, whenever
the Lord permits them to remember them, n. 1114.
5230. " Pharaoh was wroth with his servants." — This signi-
fies when the natural averted itself, as appears from what was
explained above, n. 5080, 5081, where similar words occur.
5231. " And gave me into custody in the house of the prince
of the guards." — This signifies rejection by the things which
are primary for interpretation, as appears also from what was
explained above, where similar words occur.
5232. " Me and the prince of the bakers." — ^This signifies
each sensual, as appears (1.) from the representation of " the
prince of the butlers," who is here meant by me, as denoting
the sensual subject in general to the intellectual part, see n.
6077, 5082 ; and (2.) from the representation of " the prince
of the bakers," as denoting the sensual subject in general to
the voluntary part, see n. 5078, 5082; thus by "me and the
prince of the bakers " is signified each sensual. It is said " each
5228—5236.]
GENESIS.
31
sensual," because in every man there are two faculties which
constitute his life, the will and the understanding, to which
all the things appertaining to him have relation. The reason
why there are two faculties in man which constitute his life, is,
because there are two principles constituent of life in heaven,
good and truth ; good has relation to the will, and truth to
the understanding ; hence it is evident there are two things
which make a man spiritual, and consequently blessed in the
other life, charity and faith, for charity is good, and faith is
truth ; and charity has relation to the will, and faith to the
understanding. To those two principles, good and truth, aL
the things in nature have reference, and thence exist and sub-
sist : that they have reference to those two principles, is very
manifest from the case of heat and light, heat having reference
to good, and light to truth : therefore also spiritual neat is the
good of love, and spiritual light is the truth of faith. Since
all things, even the minutest in universal nature, have reference
to those two principles, good and truth, and good is repre-
sented in heat, and truth in light, let every one judge what
the quality of man is from faith alone without charity, or what
is the same thing, from only understanding truth without willing
good : does it not resemble the state of winter, when the light
is bright, and still all things are torpid, because without heat ?
Such is the state of the man that is in faith alone, and not in
the good of love ; he is in cold and darkness, — in cold because
he is contrary to good, and in darkness because on that account
he is contrary to truth ; for he that is contrary to good is also
contrary to truth, however he may seem to himself not to be
so, since the one draws the other to its side ; such is his state
after death.
5233. " And we dreamed a dream in one night." — This sig-
nifies what was foreseen in obscurity, as appears (1.) from the
signification of " a dream," as denoting what is foreseen, see n.
3698, 5091 ; and (2.) from the signification of " night," as de-
noting a state of shade, see n. 1712, thus what is obscure.
5234. " I and he." — This signifies concerning each sensual,
as appears (1.) from the representation of " the butler," who in
this case is " I," as denoting one sensual, and from the repre-
sentation of " the baker," who in this case is " he," as denoting
the other sensual ; concerning which see just above, n. 5232.
5235. " Each according to the interpretation of his dream,
we dreamed." — This signifies what would happen to each, as
appears from the signification of " interpretation," as denoting
what it had in it, and what would befall, see n. 5093, 5105,
5107, 5141, thus what would happen, from what was foreseen,
which is signified by a dream, n. 5233.
5236. "And there was therewith us a Hebrew boy." — Tliis
signifies that by reason of temptation the guiltless principle of
32
GENESIS.
[Chap. xli.
the church was rejected thither, as appears (1.) from the signi-
fication of " a boy," as denoting that which is guiltless, of
which we shall speak presentlj ; and (2.) from the signification
of a Hebrew, as denoting one who is of the church, see n. 5136,
thus that which is of the church ; that he was rejected thithei
by reason of temptation, is signified by his being thei*e in cus-
tody : for the custody into which Joseph was sent, signified a
state of temptation, n. 5036, 5037, 5039, 5044, 5045. This
state was treated of in chapters xxxix. and xl. The reason why
"a boy" denotes what is guiltless is, because an infant in the
internal sense denotes what is innocent : for in the Word, we
read of a suckling, an infant, and a boy, and by them are sig-
nified three degrees of innocence, — the first degree by the
suckling, the second by the infant, and the third by the boy ;
but as with the boy innocence begins to be put off, therefore a
boy signifies that innocent principle which is called guiltless.
Since the three degrees of innocence are signified by a suck-
ling, an infant, and a boy, the three degrees of love and
charity are also signified by the same, because celestial and
spiritual love, that is, love to the Lord and charity towards
the neighbour, can only exist in innocence. It is however to
be noted, that the innocence of sucklings, infants, and boys
is only external, and that a man has no internal innocence
until ne is born anew, that is, until he is made anew as it
were a suckling, an infant, and a boy. These states are what
are signified by a suckling, an infant, and a boy in the "Word ;
for in the internal sense ot the "Word nothing is meant but what
is spiritual, consequently spiritual birth, which is called re-
birth and also regeneration. That the innocent principle,
which is called guiltless, is signified by a boy, is manifest from
Luke : " Jesus said, Whosoever doth not receive the kingdom
of God as a hoy, shall not enter therein," xviii. 17 ; to receive
the kingdom of heaven as a hoy, is to receive charity and faith
grounded in innocence. And in Mark : " Jesus took a hoy,
and set him in the midst of them, and took him up in his arms,
and said to them. Whosoever receiveth one of such hoys in my
name, receiveth me," ix. 36, 37 ; Luke ix. 47, 48. In this
passage a boy represents innocence, to receive which is to re-
ceive the Lord, because he it is from whom all innocence comes.
That to receive a boy in the name of the Lord, is not to receive
a boy, must be obvious to every one ; thus it must be plain that
it represents somewhat celestial. So in Matthew: "The boys
in the temple cried out, Hosanna to the Son of David ; and
when the chief priests and scribes had indignation, Jesus said
unto them. Have ye not read, Out of the mouth of infants and
sucklings thou hast perfected praise?" xxi. 15, 16; rsalm viii.
2. The reason why the boys cried Hosanna to the Son of
David was, that it might be represented that innocence alone
5237—5240.]
GENESIS.
33
acknowledges and receives the Lord, that is, those who have
innocence ; by perfecting praise ont of the mouth of infants
and sucklings is signified, that praise cannot come to the Lord
bj any other way than by innocence; for by innocence alone is
effected all communication, and all influx, and consequently
access : hence the Lord says, " Unless ye be converted, and
become as hoys, ye cannot enter into the kingdom of the hea-
vens," Matt, xviii. 3. In the following passages also a boy
signifies innocence : " The streets of the city shall be filled with
boys and girls, playing in the streets thereof," Zech. viii. 5 ;
speaking of the New Jerusalem, or the Lord's kingdom. And
in David : " Praise Jehovah, ye young men and virgins, ye old
men with hoys," Psalm cxlviii. 12. Again : "Jehovah reneweth
thy life out of the pit ; he satisfieth thy life with good, so that
thou art renewed as an eagle in thy boyhood," Psalm ciii. 4, 5.
And in Joel : Upon my people they have cast the lot ; because
they have given a hoy for a harlot, and have sold a girl for the
wine which they have drunk," iii. 3. And in Jeremiah : " By
thee I will disperse the man and the woman, and by tnee I
will disperse the old man and the boy, and by thee I will dis-
perse the young man and the virgin," li. 22. And in Isaiah :
" Unio us a boy is born, unto us a son is given, upon whose
shoulder is the government, and he shall call his name Won-
derful, Counsellor, God, Hero, the Father of Eternity, the
Prince of Peace," ix. 6.
5237. " The servant of the prince of the guards." — Tliis
signifies wherein was truth which primarily served for inter-
pretation, as appears (1.) from the predication of a "servant,"
as being applied to truth, see n. 2567, 3409 ; and (2.) from the
signification of " the prince of the guards," as denoting the
primaries for interpretation, see n. 4790, 4966, 5084 ; and as
truth is serviceable for the interpretation of the "Word, there-
fore the servant of the prince of the guards in this passage sig-
nifies truth thus serviceable.
5238. " And we told him." — This signifies that thence was
Serception, as appears from the signification of " telling," as
enoting perception, see n. 3209.
5239. " And he interpreted to us our dreams." — This sig-
nifies what was in the things foreseen in obscurity, as appears
(1.) from the signification of interpreting, as denoting what was
in, see ii. 5093, 5105, 5107 ; and (2.) from the signification of
" dreams," as denoting things foreseen in obscurity see above,
n. 5233.
5240. " To each according to his dream, he interpreted." —
Tins signifies from truth. " And it came to pass, as he inter-
preted to us, so it was." — ^This signifies that so it happened, as
may appear from the consideration, that those words signified
VOL. VI. 3
34
gent:sis.
[Chap. xli.
the event of the thing, wliich from truth was sucli as he fore-
told.
5241. "Me he brought back unto my station." — This signi-
fies that the sensual of the intellectual part was received, as
appears (1.) from the representation of " the butler," who is
here meant by me, as denoting the sensual of the intellectual
part, concerning which see above ; and (2.) from the signitica-
tion of " to bring back unto a station," as denoting to reduce
into order and subordination, see n. 5125, 5165, thus also to
receive.
5242. " And him he hanged." — ^This signifies that the sen-
sual of the voluntary or will-part was rejected, as appears (1.)
from the signification of " the baker," who is here meant by
him, as denoting the sensual of the voluntary o" will-part, con-
cerning which see above ; and (2.) from the signification of " to
hang," as denoting to reject, see n. 5156, 5167. It is need-
less to give a further explanation of these things, as they have
been explained before : they are mentioned again on account
of the series.
5243. Verse 14. And Pharaoh sent, and called Joseph •
and they hastened him out of the pit, and he polled himself,
and changed his garments, and came to Pharaoh. And Pha-
raoh sent, signifies the propensity of the new natural. And
called Joseph, signifies to receive the celestial of the spiritual.
And they hastened him out of the pit, signifies the hasty re-
jection of such things as were impediments arising from the
state of temptation, and the change thereby occasioned. And
he polled himself, signifies rejection and change as to the things
of the exterior natui-al. And changed his garments, signifies
as to the things of the interior natural, by putting on things
suitable. And came to Pharaoh, signifies communication
thereby with the new natural.
5244. " And Pharaoh sent." — Tliis signifies the propensity
of the new natural, as appears from the representation of "Pha-
raoh," as denoting the new man of the natural, see n. 5079,
5080 ; the propensify to receive the celestial of the spiritual is
signified by his sending and calling Joseph ; the propensity it-
self is manifest from its following that he set him over his house,
and over all the land of Egypt, and said that upon his mouth
should all his people kiss, verses 40 — 43. The case herein is
this : when the state is full, that is, when all things are pre-
pared in the natural to receive influx from the interior or su-
perior, and to appropriate to itself those things which flow-in,
in this case the natural is also in the propensity, that is, in the
affection of receiving ; thus the one is accommodated to the
other, when the man is renewed by the Lord.
5245. "And called Joseph." — This signifies to receive tho
celestial of the spiritual, as appears from the representation of
5241—5247.]
GENESIS.
35
" Joseph," as denoting the celestial of the spiritual, see n.
4286, 4585, 4592, 4594, 4963 ; the reception thereof is signi-
fied by calling, as may be seen just above, n. 5244.
5246. "And they hastened him out of the pit." — This sig-
nifies the hasty rejection of sucli things as were impediments
arising from the state of temptation, and the change thereby
occasioned, as appears (1.) from the signification of " the pit,"
as denoting a state of vastation, and also of temptation, see n.
4728, 4744, 5038 ; and (2.) from the signification of " hastening
him out of it," as denoting the hasty rejection of such things
as arise from a state of temptation ; for when a pit denotes a
state of temptation, then to hasten any one out of it denotes to
remove such things as arise from that state, consequently to
reject them, as is also evident from what immediately follows;
for he rejected the things which were of the pit, since he polled
himself and changed his garments. A state of temptation, in
respect to the state after it, is also like the state of a pit or
a prison, filthy and unclean : for when a man is tempted, in
such case unclean spirits are near him, and encompass him,
and excise his evils and falses, and likewise detain him therein,
and exaggerate them even to despair ; hence it is that on
such occasions he is in an unclean and filthy state : this state
also, when it is presented to view in the other life, (where all
spiritual states can be exhibited to the sight,) appears like a
mist exhaled from dirty places, and a stench is likewise thence
perceived ; such is the appearance of the sphere which encom-
passes a person in temptation, and also in vastation, that is, in
a pit in the lower earth, see n. 4728. But when the state of
temptation ceases, the mist is dissipated, and serenity takes
place ; the reason of this is, because a man's falses and evils
are opened by temptations, and are removed ; when they are
opened, the mistiness appears, and when they are removed all
becomes serene. The change of that state is also signified by
Joseph's polling himself and changing his garments. A state
of temptation may likewise be compared with the state in which
a man is when among robbers ; from which when he escapes,
his hair is dishevelled, his countenance fierce, and his clothes
tattered : if he sinks in temptation, he remains in that state ;
but if he conquers in temptation, he then, after resuming his
usual coimtenance, combing his hair, and changing his gar-
ments, comes into a cheerful and serene state, "there are also
infernal spirits and genii, who like robbers on such occasions
surround and assault a man, and induce temptations. From
these considerations then it is evident, that hastening him out
of the pit signifies the hasty rejection of such things as were
impediments arising from the state of temptation, and the
change thereby occasioned,
5247. " And he polled himself." — This signifies rejection
GENESIS.
[Chap. xli.
and change as to the things of the exterior natural, as appears
from the signification of " polling " the head and the beard, as
denoting to reject the things of the exterior natural ; for the
hair, which was polled, signifies that natural, see n. 3301.
The hair also of both the head and the beard corresponds in
the Grand Man to the exterior natural ; therefore also sensual
men, that is, those who had believed nothing but what was
natural, and were unwilling to understand that any thing exists
of a nature more interior and pure than that it might be com-
pi-ehended by the senses, in the other life in the light of heaven
appear hairy, so that their face is scarce any thing else but a
shaggy beard ; I have frequently seen such hairy faces. But
those who have been rational, that is, spiritual men, with whom
the natural has been rightly subordinate, appear with graceful
hair ; yea, in the other life it may be known from the hair what
every one's quality is as to the natural. The reason why spirits
appear with nair is, because in the other life spirits appear just
like men on earth : hence also the angels that have been seen,
are occasionally described in the Word as to their hair. From
these considerations it may be evident what is signified by poll-
ing, as in Ezekiel : " The priests the Levites, the sons of Za-
doK, shall put otF their aarments in which they minister, and
shall lay them aside in the chambers of holiness, and shall pui
on other garments, neither shall they sanctify the people with
their garments, and their heads they shall not shave, and theii
Iiair they shall not let down ; polling they shall poll their heads,""
xliv. 19, 20. The subject here treated of is the new templo
and the new priesthood, that is, the new church ; putting on
other garments signifies holy truths ; not to shave the head, or
let down the hair, but polling to poll the head, signifies not to
reject the natural, but to accommodate it so that it may be in
agreement, thus to make it subordinate. Every one who be-
lieves the Word to be holy, may see that these and the rest of
the things which the prophet says concerning the new earth
the new city, the new temple, and the new priesthood, are nol
to be as they are there mentioned in the letter, as that the
priests the Levites, the sons of Zadok, shall minister there, and
shall put oflf the garments of ministry, and put on others, and
shall poll their heads, but that all the things mentioned signify
such as relate to a new church. Concerning the high priest,
tlie sons of Aaron, and the Levites, it is said : " The high priest
from his brethren, upon whose head hath been poured the oil of
unction, and he hath tilled his hand to put on ga/rments, shall
not shave his head, and shall not unrip his garments,''^ Lev.
xxi. 10. "The sons of Aaron shall not bring haldness upon
their head, or shame the corner of their beard: they shall be
holy unto their God, and shall not profane the name of their
God," Lev. xxi. 5, 6. " Tlaus shalt thou purify the Levites ■
5247.J
GENESIS.
37
sprinkle upon them the waters of expiation ; and they shall
eaxise a razor to pass over their Jlesh, and shall wash the^' gar-
ments, and shall be pure," Numb. viii. 7. These statutes would
never have been commanded, unless they had contained holy
things in them, — that the high priest should not shave his head,
or unrip his ojarments ; that the sons of Aaron sliould not brin^
baldness on tneir head, or shave the corner of their beard ; and
that the Levites, when they were purified, should be shaven
with a razor upon the flesh ; — is there any thing holy, or that
has relation to the church, in these circumstances ? But to
have the external or natural man subordinate to the internal or
spiritual, and thereby each subordinate to the Divine, is holy ;
and this the angels also perceive when a man reads the above
passages of the Word. In like manner, where it is written,
The Kazarite who was holy to Jehovah, if any one should die
by chance suddenly near him, and should pollute the head of
his Nazariteship, should poll his head in the day of his cleans-
ing, on the seventh day he should poll it. Also that the Naza-
rite, on the day in which the days of his Nazariteship are ful-
filled, sivould poll the head of his Nazariteship at the door of
the tent of the assembly, and should take the hair of his head
and should put it on the fire which is under the sacrifice of the
peace-ofFering," Numb. vi. 8 to 19. What the Nazarite was,
and what principle of holiness he represented, may be seen,
n. 3301. That there was a holy principle in his hair, cannot
be at all comprehended, unless it be known what the hair is by
correspondence, thus to what holy principle the hair of a Na-
zarite corresponds. In like manner neither can it be compre-
hended whence Samson had strength from his hair, concerning
which he thus speaks to Delilah : " There hath not come a
razor upon my head, because I am a Nazarite unto God from
my mother's womb : if I be shaven my strength will depart
from me, and I shall become weak, and shall be like another
man. And Delilah called a man who shaved seven locks of his
head, and his strength departed from him. And afterwards,
when the hair of his head began to grow, as it was shaven off,
his strength returned unto him," Judges xvi. 17, 19, 22. Who
can know, without a knowledge derived from correspondence,
that the Lord as to the divine natural was represented by the
Nazarite, and that the Nazariteship had no otiier meaning, and
that Samson had strength from that representative ? He that
does not know, and especially that does not believe, tliat the
Word has an internal sense, and that the sense of the letter is
representative of the things which are in the internal sense, will
scarcely acknowledge any thing holy in these circumstances,
whereas the contents are most holy. He that does not know,
and especially that does not believe, that the Word has an in-
ternal sense which is holy, cannot possibly know what the folk
38
GENESIS.
[Chap. xli.
lowing passages bear in their bosom, as in Jeremiah : " Truth
is perished, and is cut off from their mouth. Cut off the hain
of thy Nazariteship, and cast them away," vii. 28, 29. And
in Isaiah : " In that day the Lord shall poll hy a hired razor,
in tlie passages of the river, by the king of Asliur, the head
and the hairs of the feet, and shall also consume the heard^"*
vii. 20. And in Micah : '■'•Make thee hald and poll thyself,
because of the sons of thy delights; make hroad thy baldness,
like an eagle, because tliey have migrated from thee," i. 16.
Moreover, neither will he know what holiness is involved in
what is related of Elijah, that he was " a hairy j/ian, and girded
with a leathern girdle about his loins," 2 Kings i. 8 ; and why
the boys, who called Elisha bald, were torn in pieces by bears
out of the wood, 2 Kings, ii. 23, 24. Elijah and Elisha repre-
sented the Lord as to the "Word ; thus they represented the
"Word, specifically the prophetic Word ; see preface to Gen.
chap, xviii. and n. 2762 ; the hairiness and the leathern girdle
signified the literal sense, a hairy man that sense as to truths,
a girdle of leather about the loins that sense as to goods ; for the
literal sense is its natural sense, as it is from the things which
are in the world, and the internal sense is the spiritual sense,
because it is from the things which are in heaven : these two
senses are like the internal and external of a man, and because
there is not an internal without an external, for the external is
the ultimate of order in which the internal subsists, therefore
it was an affront against tlie Word to call Elisha bald, as if he
had been without an external, thus as if the Word were with-
out a sense adequate to the apprehension of man. From these
considerations it may be manifest, that all the things of the
Word are holy ; but the holiness which is therein does not
appear to tlie understanding, except of him that is acquainted
with its internal sense, nevertheless it appears to the appercep-
tion by influx from heaven to him who believes the Word to
be holy : such influx is effected through the internal sense in
which the angels are principled ; which sense, although it is
not understood by man, nevertheless affects him, because the
affection of the angels, who are in that sense, is communicat«ed
to him ; hence also it is evident, that the Word was given to
man, that he may have communication with heaven, and that
the divine truth, which is in heaven, may by influx affect him.
5248. " And changed his garments." — This signifies as to
the things of the interior natural, by putting on things suitable,
as appears (1.) from the signification of " to change," as denot-
ing to remove and reject; ajid (2.) from the signification of
" garments," as denoting the things of the interior natural, of
which we shall speak presently : hence it follows, that he put
on things suitable, which are signified by new garments. Gar-
ments are frequently mentioned in the Word, and they mear
5248, 5249.]
GENESIS.
39
the things which are beneath or without, and which cjver those
that are above or within ; therefore a garment signifies a man's
external, consequently the natural, for tliis covers his internal
and spiritual ; garments specifically signify the truths of faith,
because these cover the goods of cliarity : this significative
arises from the garments with wliich spirits and angels appear
clothed. Spirits appear in garments without splendor, but
angels in garments with splendor, and as it were from splendor ;
for they appear surrounded with splendoi-, as with a garment,
like tlie Lord's garments when he was transfigured, which were
like the light. Matt. xvii. 2, and like white lightning, Luke ix.
29 ; from their garments also it may be known what the quality
of spirits and angels is as to the truths of faith, because these
are represented by garmenl;s, but then they are the truths of faith
such as their quality is in the natural ; their quality in the
rational appears from the face and its beauty ; the splendor of
their garments is derived from the good of love and charity,
which good by translucence gives them splendor : from these
considerations it may be manifest, what is represeuted by gar-
ments in the spiritual world, consequently what garments are
in the spiritual sense. But the garments which Joseph changed,
viz., which he put off, were the garments of the pit or prison,
Avhich garments signify things fallacious and fiilse, which in a
state of temptations are excited by evil genii and spirits, there-
fore his changing garments signifies rejection and change as to
the things which are of the interior natural, and the garments
whicli he put on were such things as were suitable, therefore
also the putting on of suitable things is signified. See wliat
has been before said and shown concei-ning garments, viz., that
celestial things are not clothed, but spiritual and natural are,
n. 297. That garments are inferior truths respectively, n. 1073,
2576. That changing the garments was a representative to
denote that holy truths were to be put on, whence also came
changeable garments, n. 4545. That rending the garments
was a representative of mourning over truth lost and destroyed,
n. 4763. What is signified by him who entered without having
on a wedding garment, see n. 2132.
5249. " And came to Pharaoh." — Tliis signifies communi-
cation with the new natural, as appears (1.) from the significa-
tion of " coming," as denoting communication by influx ; and
(2.) from the representation of " Pharaoh," as denoting tlie new
natural, concerning which see n. 5079, 5080, 5244. "What the
things which are contained in this verse involve, is evident from
what has been already explained; for the subject treated of is
how Joseph was liberated from the pit, and came to Pharaoh.
In the internal sense Joseph represents the Lord as to the celes-
tial of the spiritual, and Pharaoh represents the natural or ex-
ternal man : the pit in wliich Joseph was, represents the state
40
GENESIS.
[Chap. xli.
of the Lord's temptation as to the celestial of the spiritual ; and
his being called out of the pit by Pharaoh, signifies the state
of liberation from temptations, and further the state of influx
and communication afterwards with the new natural. From
these considerations it is evident, that in the internal sense is
here described Iiow the Lord made his natural new, and at
length Divine. These are the things which occur to the thoughts
of the angels, when these historicals are read by man: it is also
most delightful to them to think such things, for they are then in
the divine sphere of the Lord, thus as it were in the Lord ; and
they are in the perception of the inmost joy, when they are in
thought concerning the Lord, and the salvation of the human race
by the Lord's making the human in himself Divine ; and in order
that the angels might be detained in that most celestial.joy, and
at the same time in wisdom, that divine process is fully described
in the internal sense of the Word ; and in it is at the same time
described the process of man's regeneration, which is an image of
the Lord's glorification ; see n. 3138, 3212, 3296, 3490, 4402.
Several may perhaps wonder what the angels discourae about
one among another, consequently what men discourse about after
death who become angels ; but let them know, that the subjects
of their discoui-se are such things as are contained in the internal
sense of the Word, viz., the Lord's glorification, his kingdom,
the church, and the regeneration of man by the good of love
and the truth of faith, but that the discourse on these subjects
is by arcana, which for the most part are inefi"able.
5250. Verses 15, 16. And Pharaoh said to Joseph, I have
dreamed a dream, and no one interpreteth it • and I have heard
of thee, saying. Thou hearest a dream to interpret it. And
Joseph answered Pharaoh, say ing, Wot to me ; God will answer
peace, Pharaoh. And Pharaoh said to Joseph, signifies the
perception of the celestial of the spiritual from the natural. I
have dreamed a dream, signifies prediction. And no one inter-
preteth it, signifies ignorance of what was in it. And I have
heard of thee, signifies the faculty of the celestial of the spiritual.
Saying, Thou hearest a dream to interpret it, signifies of apper-
ceiving what is in the things foreseen. And Joseph answered
Pharaoh, signifies knowledge. Saying, Not to me, signifies
that it was not from the hunum alone. God will answer peace,
Pharaoh, signifies from the Divine Human by conjunction.
5251. "And Pharaoh said to Joseph." — ^This signifies the
perception of the celestial of the spiritual from the natural, as
appears (1.) from the signification of to say," in the historicals
of the Word, as denoting to perceive, which has been frequently
before noted; (2.) from the representation of "Pliaraoh," as
denoting the natural, see n. 5079, 5080, 5095, 5160 ; and (3.)
from the representation of " Josepii," as denoting the celestial
of the spiritual, see n. 4286, 4592, 4594, 4963, 5086. 5087.
5250—5253.]
GENESIS.
41
5106, 5249. The reason why the perception of the celestial
of the spiritual from the natural is signified, is, because the
Lord is represented both by Joseph and by Pharaoli ; by Joseph
as to the celestial of the spiritual, and by Pharaoh as to the
natural ; hence " Pharaoh said to Joseph,^' signifies the Lord's
perception from the celestial of the spiritual in the natural : but
tlie nature and quality of that perception cannot be explained
to the apprehension, unless there has first been formed some
idea concerning spiritual perception, and concerning the celestial
of the spiritual, and also concerning the natural, with the quality
of its distinction from the spiritual. On these subjects some ob-
servations have already been made, which may be referred to.
5252. " I have dreamed a dream." — This signifies predic-
tion, as appears from the signification of " a dream," as denot-
ing foresight, and hence prediction, see n. 3698, 5091, 5092,
6104, 5233; that a dream here denotes prediction, is also evi-
dent from what follows ; for in the dream there was a predic-
tion concerning seven yeai's of abundance of provision, and seven
years of famine.
5253. " And no one interpreteth it." — This signifies ignorance
of what was in it, as appears from the signification of inter-
preting, as denoting what was in it, see n. 5093, 5105, 5107,
5141 ; hence ignorance of what was in it is signified by " no
one interpretetii it." No one in the internal sense is not no one
or none, but is a mere negative, in the present case therefore
denoting not^ thus that it is not known, or that there is igno-
rance respecting it. The reason of this is, because in the
internal sense there is no respect to any person, or even to any
thing determined to a person, see n. 5225, and the expression
no one or none involves something of person in common.
There are in general three things which disappear from the
sense of the letter of the Word, when the intei-nal sense is
unfolded, viz., what is of time, what is of space, and what is
of person. The reason of this is, because in the spiritual world
there is neither time nor space, these two being proper to
nature ; on which account also it is said of those who die, that
they depart out of time, and that they leave the things of
time: the reason why in the spiritual world there is no respect
had to any thing determined to a person is, because a view to
a person in discourse contracts and limits the idea, but does
not extend and render it unlimited ; whereas what is extended
and unlimited in discourse causes it to be universal, and also
to comprehend and be able to express things innumerable and
likewise inefitable : hence the speech of the angels is of this
character, especially the speech of tlie celestial angels, wliich
is respectively unlimited, in consequence whereof all tlieir dis-
course flows into the infinite and the eternal, consequently
into the Divine of the Lord.
42
GENESIS.
[Chap, xll
6254. " And I liave heard of thee." — ^Tliis signifies the fac-
ulty of the celestial of the spiritual. — "Saying, Thou hearest a
dream to intei-pret it." — This signifies [tlie faculty] of apper-
ceiving what is in the things foreseen, as appears (1.) from the
signification of " to hear of thee," as denoting to apperceive
and know that such is the quality, consequently the faculty ;
(2.) from the representation of *' Joseph," to whom those things
are said, as denoting the celestial of the spiritual, see n. 4286,
4592, 4694, 4963, 5086, 508Y, 5106; (3.) from the signification
of " to hear," as denoting to apperceive, see n. 5017 ; (4.) from
the signification of "a Sream," as denoting what is foreseen,
see just above, u. 5252; and (5.) from the signification of " to
interpret," as denoting what is in it, see also above, n. 5252 :
hence it is evident, that " I have heard of thee, saying. Thou
hearest a dream to interpret it," signifies the faculty of the
celestial of the spiritual of apperceiving what was in the
things foreseen.
5255. " And Joseph answered Pharaoh." — This signifies
knowledge, as appears from the signification of to answer to
any thing when a question is asked, as denoting to give to
know how the case is, consequently knowledge.
5256. " Saying, Not to me." — This signifies that it was not
from the human alone, as may appear from the signification of
the expression. Not to me, or not belonging to himself, when
tlie Lord is treated of, who is represented by Joseph, as denot-
ing that it was not from the human alone, but from the
Divine; for the Divine foresees, and consequently knows what
is in it: for the Lord, wlien in the world, had foresight and
providence even in the human, but from the Divine; whereas
afterwards, when he was glorified, he has them from the Divine
alone ; for the human glorified is Divine. The human con-
sidered in itself is merely a form recipient of life from the
Divine ; but the Lord's human glorified, or his Divine Human,
is not a form recipient of life from the Divine, but is the very
esse of life, and what proceeds thence is life. Such an idea
the angels have of the Lord. Those who at this day come into
the other life from the Christian church, almost all have an
idea of the Lord as of another man, not only separate from
the Divine, although they also adjoin the Divine to him, but
also separate from Jehovah, and what is more, separate also
from the holy principle which proceeds from him. They say
indeed, there is one God ; but still they think of three, and
actually divide the Divine amongst three ; for they distinguisli
it into persons, and call each God, and attribute to each a dis-
tinct proprium ; hence it is said of Christians in tlie otlier life,
that they worship three Gods, because they think of three,
however they say there is one. But those who have been
Gentiles, and have been converted to Christianity, in the other
5254—5258.]
GENESIS.
43
life worship the Lord alone ; and this because they believed
that it could not be otherwise than that the Supreme God man-
ifested himself on earth as a man, and that the Supreme God
is a Divine Man; and if they had not such an idea of the
Supreme God, they could not liave any idea of him, thus
neither could they think about God, consequently they could
not know him, and still less love liim.
5257. " God will answer peace, Pharaoh." — This signifies
from the Divine Human by conjunction, as may appear (1.)
from what was said just above, n. 5256 ; and (2.) from the
signification of the " peace" which God will answer, as denot-
ing from the Divine Human. That God is the Divine, is
evident without explanation, and that peace in the supreme
sense is the Lord, may be seen, n. 3780,. 4681. The reason
why it is by conjunction with the celestial of the spiritual, and
thereby with the natural, is, because that conjunction is here
treated of
5258. Yei-ses 17 — 24. And Pharaoh spake to Joseph;
In my ch'eam, behold I was standing hy the hank of a river.
And behold out of the river there came ^ip seven kine fat in
fiesh and beaut ful injorm^ and they fed in the sedge. And
behold seven other kine came up after them, thin and vei^y evil
inform^ and lean in flesh : 1 have not seen such as them in
kine did eat up the seven former fat kine. And they came
to their entrails / and it was not known that they came to their
enti'ails, and their aspect was bad as in the beginning y and 1
awoke. And I saw in my dream, and behold seven ears of
com came up on one stalk, ftdl and good. And behold seven
ears dry, thin, and parched with the east-wind, budded after
them. And the thin ears swallowed up the seven good ears :
and I said it to the magicians, and no one declared it to me.
And Pliaraoh spake to Joseph, signifies the thought of the
celestial of the spiritual from the natural. In my dream, sig-
nifies what was foreseen in obscurity. Behold I was standing
by the bank of a river, signifies from boundary to boundary.
And behold out of the river, signifies that in the boundary.
There came up seven kine, signifies natural trutlis. Fat in
flesh, signifies which were of charity. And beautiful in form,
signifies which were of faith thence derived. And they fed in
the sedge, signifies instruction. And behold seven otlier kine
came up after tliem, signifies natural falses near at hand. Thin
and very evil in form, signifies which were vain and of no
faith. And lean in flesh, signifles which neither were of char-
ity. I have not seen such as them in all the land of Egypt for
badness, signifies such as could not in any manner be conjoined
with trutlis and goods. And the lean and evil kine did eat up,
sigiiifie.s that the falses whicli were not of charity and faith
badness. And the lean and evil
44
GENESIS.
[Chap, xli.
exterminated. The seven former fat kine, signifies the truths
of faith grounded in charity. And tliey came to their entrails,
signifies interior extermination. And it was not known that
they came to their entrails, signifies that the truths of good
were no longer apperceived. And their aspect was bad as in
the beginning, signifies that there was no communication and
conjunction. And I awoke, signifies a state of illustration.
And I saw in my dream, signifies what was yet foreseen in
obscurity. And behold seven ears of corn came up on one
stalk, signifies natural scientifics conjoined. Full and good,
signifies to which the things of charity and faith might be
applied. And behold seven ears dry, thin, and parched with
the east-wind, signifies useless scientifics, and full of lusts.
Budded after them, signifies appearing near. And the thin
ears swallowed up the seven good ears, signifies that the use-
less scientifics exterminated the useful scientifics. And I said
it to the magicians, signifies consultation with interior scien-
tifics. And no one declared it to me, signifies that nothing
was apperceived from them.
5259. " And Pharaoh spake to Joseph." — This signifies
the thought of the celestial of the spiritual from the natural, as
appears from what was said above, n. 5251, where similar
words occur, except only that it is there said, Pharaoh said to
Joseph, whereas here it is said he spake to him ; for " he said "
signifies perception, but " he spake" signifies thought, n. 2271,
2287, 2619. The reason why " Pharaoh spake to Joseph" sig-
nifies the thought of the celestial of the spiritual from the
natural, and not contrariwise, is, because that which is exterior
never thinks from itself, but from what is interior, or, what is
the same, that which is inferior cannot think except from what
is superior, although while what is inferior or superior thinks
in what is exterior or inferior, it appears as if what is exterior
or inferior thought from itself; this, however, is a fallacy. The
case herein is like that of a person who sees something in a
mirror, and does not know that any mirror is there, on which
occasion he supposes that the thing is where it appears, where-
as it is not. Now since the celestial of the spiritual is interior
or superior, and the natural is exterior or inferior, therefore
" Pharaoh spake to Joseph," in the internal sense, signifies
the thought of the celestial of the spiritual from the natural.
In short, nothing which is below has any ability from itself,
but whatever ability it has, it derives from something superior ;
and tills being the case, it evidently follows that all is from the
Supreme, that is, from the Divine ; consequently, whatever a
man thinks from the understanding and acts from the will, he
has from the Supreme or from the Divine, but whatever he thinks
lalsely or acts evilly, is from the form which he has impressed
npom himself, and what lie thinks truly and acts well, is from
5259—5263.]
GENESIS.
45
the form which he has received from the Lord ; for it is -well
known that one and the same power and force produces differ
ent motions according to the constructions in mediums and
extremes, thus in man life from the Divine produces diverse
thoughts and actions according to the recipient forms.
5260. The things whicli follow in this series are almost the
same with what have been before explained in this chapter
from n. 5195 to 5217, therefore further explanation is needless.
5261. Yerses 25 — 27. And Joseph said to P/iaraoh, The
dream of Pharaoh it is one / tvhat God doeth he hath declared
to Pharaoh. The seven good Jcine they are seven years, and
the seven good ears of corn they are seven years : the dream it
is one. And the seven Tcine thin and evil coming up after them,
they are seven years / and the seven empty ears, parched ioi*h
the east wind, shall he seven years of famine. And Joseph
said to Pharaoh, signifies the perception of the natural from
the celestial of the spiritual. The dream of Pharaoh it is one,
signifies what is alike in both, which was foreseen. "What God
dceth he hath declared to Pharaoh, signifies that it was given
to the natural to apperceive what was provided. The seven
good kine they are seven years, signifies the states of the mul-
tiplication of truth in the interior natural. And the seven
good ears of corn they are seven years, signifies the states of
the multiplication of truth in the exterior natural. The dream
it is one, signifies that each shall be by conjunction. And the
seven kine thin and evil coming up after them, they are seven
years, signifies the states of the multiplication of what is false
infesting the interior natural. And the seven empty ears
parched with the east-wind, signifies states of the multiplica-
tion of Avhat is false infesting the exterior natural. Shall be
seven years of famine, signifies that hence there will be a defect
and apparent privation of truth.
5262. "Joseph said to Pharaoh." — This signifies the per-
ception of the natural from the celestial of trie spiritual, as
appears (1.) from the signification of "to say" in the historicals
of the Word, as denoting to perceive ; (2.) from the repre-
sentation of "Joseph," as denoting the celestial of the spiritual ;
and (3.) from the representation of " Pharaoh," as denotii>g
the natural, each of wliich subjects has been frequently treated
of above.
5263. " The dream of Pharaoh it is one." — This signifies
what is alike in both which was foreseen, as appears (1.) from
the signification of " a dream," as denoting what is foreseen,
see n. 3698, 5091, 5092, 5104, 5233; (2.) from the repre-
sentation of " Pharaoh," as denoting the natural, see n. 5079,
5080, 5095, 5160 ; and (3.) from the signification of " it is
one," as here denoting what is alike in both, viz., the interior
and exterior natural ; that the natural is twofold, may be seen,
46
GENESIS.
[Chap. xli.
n. 5118, 5126 ; for what Pharaoh dreamed concerning the kine
was foreseen concerning the interior natural, and what he
dreamed concerning the ears of corn was foreseen concerning
the exterior ; and as both natural principles ought to act in
unity by conjunction, therefore what is alike in both is sig-
nified.
5264. " What God doeth he hath declared to Pharaoh."—
This signifies that it was granted to the natural to apperceive
what was provided, as appears (1.) from the signification of
" what God doeth," as denoting what is provided, of which we
shall speak presently ; (2.) from the signification of " to de-
clare," as denoting to communicate, and to give to apperceive,
see n. 3608, 4856 ; and (3.) from the representation of " Pha-
raoh," as denoting the natural, see above, n. 5263 : hence it is
manifest that " what God doeth he hath declared to Pharaoh,"
signifies that it was given to the natural to apperceive what was
provided. The reason why " what God doeth " denotes what is
provided, is because all which God, that is, the Lord does, is
providence, which, as it is from the Divine, has in it what is
eternal and infinite : eternal, because it has no regard to any
boundar}' from which it proceeds, or to any boundary to which
it proceeds; infinite, because it regards at once what is uni-
versal in every singular, and every singular in what is universal :
this is called providence ; and whereas such a princiijle is in
every thing which the Lord does, therefore his doing cannot be
otherwise expressed than by the term providence. That in every
thing which the Lord does there is what is infinite and eternal,
shall be illustrated, through the divine mercy of the Lord, by
examples elsewhere.
5265. *• The seven good kine, they are seven years." — This
signifies the states of the multiplication of truth in the interior
natural, as appears (1.) from the signification of "kine," as
denoting, in the good sense, the truths of the interior natural,
see n. 5198 ; and (2.) from the signification of "years," as de-
noting states, see n. 482, 487, 488, 493, 893.— The reason
why there were seven is, because seven signify what is holy,
and hence add holiness to the thing treated of, see n. 395, 433,
716, 881 ; they also involve an entire period from beginning
to end, n. 728 ; hence it is that he saw seven kine and seven
ears of corn in the dreain, and afterwards that there were seven
years of abundance of provision, and seven yeai"s of famine ;
hence alsd it is that the seventh day Avas sanctified, and the
seventh year in the representative church was the sabbatical
year, and after seven times seven years was the jubilee. The
reason why seven signify holy things, is from the signification
of numbers in the world of spirits : in that world every number
involves some thing ; numbers, both simple and compound,
have occasionally appeared to me visibly, once also in a long
5264— 5268.J
GENESIS.
47
series, and I wondered what ther signified, and it was told me
that they existed from angelic discourse, and that things like-
wise are sometimes expressed by numbei-s, which do not appear
in heaven, bnt in the world of spirits, where such things are
presented to the sight. This was known to the most ancient
men, who were celestial, and discoursed with angels, and henct
they formed ecclesiastical computation by numbers, whereby
they expressed universally those things, which by words mey
expressed individually. What each number however had in-
volved, did not remain with their posterity, only what is signi-
fied by the simple numbers, two, three, six, seven, eight, twelve,
and hence twenty-four, seventy -two, and seventy -seven ; espe-
cially that seven signifies what is most holy, viz., in the supreme
sense the Divine itself, and in the representative sense the
celestial of love : hence the state of the celestial man was sig-
nified by the seventh day, n. S-t to 87. That numbers signify
things, is very manifest from repeated instances of numbers in
the Word, as from these in the Apocalypse : " He that hath
intelligence, let him compute the number of the beast, for it
is the number of a man ; the number thereof is six hundred
sixty-six," Eev. xiii. 18; and again in another place: ''The
angel measured the wall of the holy Jerusalem a hundred and
forty -four cubits, which is the measure of a man, that is, of
an angel," Eev. xxi. 17; the number 144 arises from 12 multi-
plied into itself, and from these comes the number 72.
5266. " And the seven good ears of corn, they are seven
years." — ^This signifies the states of the multiplication of truth
in the exterior natural, as appeai-s (1.) from the signification of
" ears of com," as denoting, in the good sense, scientifics, see
n. 5212, consequently truths of the exterior natural, which are
called scientifics ; and (2.) from the signification of " years." as
denoting states, see just above, n. 5265 ; what is signified by
seven, may also be there seen.
5267. The dream it is one." — ^This signifies that each will be
jy conjunction, as appears from what was said above, n. 5263.
5268. " And the seven kine thin and evil coming up after
them, they are seven years." — This signifies the states of the
multiplication of what is false infesting the interior natural, as
appears (1.) from the signification of "kine," as denoting in the
genuine sense truths in the interior natural, see n. 5198, 5265,
and in the opposite sense, falses there, see n. 5202 ; therefore
the former are called good kine, and the latter thin and evil ;
(2.) from the signification of "coming up," as denoting what is
progressive towards interior things, see n. 5202; and (3.) from
the signification of "years," as denoting states, see just above,
n. 5265. As seven signify what is holy, so also in the opposite
sense they signify what is profane ; for most expressions in the
Word have also an opposite sense, because the same things which
hence the holy things, which are signified by seven, become ii'
hell profane. That seven signify both things holy and things-
profane, may be confirmed trom the Apocalypse alone where
the expression occurs ; that they signify holy things, may be
confirmed from the following passages : " John to the seven
churches : grace and peace from him who is, and who was, and
who is to come, and from the seven spirits which are before his
throne," i. 4. "These things saith lie that hath the seven spirits
and the seven stars,^'' iii. 1. " Out of the throne went forth seven
lamps of fire burning before the throne, which are the seven
spirits of God," iv. 5. "I saw upon the right hand of him that
sat upon the throne a book written within and on the back,
sealed with seveyi seals,'''' v. 1. " I saw, when behold, in the midst
of the throne, a lamb standing as it were slain, having se^jm horns
and seve7i eyes,\v\nch. are the seven spirits of God sent forth into
the whole earth," v. 6. " To the seven angels were given seven
trumpets," viii. 2. " In the days of the voice of the seventh
angel the mystery of God was to be consummated," x. 7.
" There came forth seven angels having seven plagues out of the
temple, clothed in white and shining linen, and girded about
the breasts with golden girdles : then one of the four animals
gave to the seven angels seven golden vials," xv. 6. 7. That seven,
in the opposite sense, signify things profane, is evident from the
following passages also in the Apocalypse : " Behold a great
red dragon having seven heads and ten horns, and upon his heads
seven crowns,'''' xii. 3. " I saw a beast coming up out of the sea,
which had seven heads and ten horns, and upon his horns ten
crowns, but upon his heads the name of .blasphemy," viii. 1.
" I saw a v/oman sitting upon a scarlet beast, full of names of
blasphemy, and she had seven heads and ten horns. Here is
intelligence, if any one bath wisdom ; the seven heads are seven
seven kings. The beast which was, and is not, he is the eighth
king, and is of the seven, and goeth away into perdition," xvii.
3, 9, 11.
5269. " And the seven empty ears, parched with the east-
wind." — ^This signifies the states of the multiplication of what
is false infesting the exterior natural, as appears from the sig-
nification of " ears of corn," as denoting scientifics, which are
the truths of the exterior natural, see above, n. 5266 ; thus in
the opposite sense falses therein, n. 5202 to 5204 ; what is meant
by empty and parched with the east-wind, may be seen above.
5270. " Shall be seven years of famine." — This signifies the
defect and apparent privation of truth, as appears from the sig-
nification of "famine," as denoting the defect of knowledges,
see n. 1460, 3364, thus also the privation of truth; for that
mountains, where the woman
5269—5271.]
GENESIS.
49
falses should exterminate truths, so that it would appear as if
they no longer were, is signified by the lean and evil kine eating
up the seven fat kine, and coming to their entrails, and it was
not known tha* they came to their entrails ; also by the thin
ears of corn swallowing up the seven good ears, verses 4, 7, 20,
21, 24; n. 5206, 5207, 5217. How it happens that in the
beginning truth shall be multiplied in each natural, and that
afterwards it shall so fail as scarcely to appear, is an arcanum
which no one can know, unless he has been permitted to know
how the case is with the reformation and regeneration of man.
As this subject is treated of in what follows in the internal sense,
it may be expedient to make a few previous observations con-
cerning it. Man, during his reformation, first learns truths
from the Word or from doctrine, and stores them up in the
memory : he that cannot be reformed, believes, when he has
learnt truths and stored them up in the memory, that it is sufii-
cient ; but he is much deceived : the truths which he had im-
bibed are to be initiated and conjoined with good, and they
cannot be initiated and conjoined with good, so long as the
evils of self-love and the love of the world remain in the natural
man. These loves were the first introducers, with which truths
cannot be at all conjoijied ; therefore, in order that conjunction
may be effected, the truths introduced and retained by those
loves are first to be exterminated ; they are not however extei*-
minated, but are in-drawn so as not to appear, on which account
we say the apparent privation of truth. When this is done, the
natural is then illuminated from within, and in such case the
evils of self-love and the love of the world depart, and to the
degree in which they depart, truths are stored up and conjoined
with good. The state, when a man is apparently deprived of
truths, in the Word is called desolation, and is also compared
to the evening, in which a man is before he comes into the
morning ; therefore in the representative church the day com-
menced from the evening.
5271. Verses 28 to 32. " This is the word which I spahe
to Pharaoh: what God doeth he hath made Pharaoh see.
Behold there come seven years of great abundance of provision
in all the land of Egypt. And there shall arise seven years of
famine after them., and all the ahundance of provision in t)ie
land of Egypt shall he given to oblivion, and the famine shall
consume the land. And the abundance of provision in the
land shall not he Tcnovm from before that famine following,
because it will he very grievous. And upon the dream heiiig
repeated to Pharaoh twice, [it was] because the word was es-
tablished from with God, and God hastened to do it. This is
the word which I spake to Pharaoh, signifies that which the
natural thought from the celestial of the spiritual. What God
doeth, signifies concerning what is provided. He hath made
VOL VI. 4
5.0
GENESIS.
[Chap. xli.
Pharaoh see, signifies the apperception of the natural. Behold
there come seven years, signifies states of providence. Of great
abundance of provision in all the land of Egypt, signifies the
multiplication of truth in each natural. And there shall arise
seven years of famine after them, signifies the following states
when there is a defect of truth. And all the abundance of pro-
vision in the land of Egypt shall be given to oblivion, signifies
the removal of truth and the apparent privation thereof in each
natural. And the famine shall consume the land, signifies even
to desperation. And the abundance of provision in the land
shall not be known, signifies that nothing shall be there apper-
ceived concerning the truth which was before. From before
that famine following, because it will be very grievous, signi-
fies on account of such defect. And upon the dream being re-
peated to Pharaoh, twice, signifies because it was foreseen con-
cerning each natural. [It was] because the word was estab-
lished from with God, signifies that it is divine. And God
hasteneth to do it, signifies with every event.
5272. '* This is the word which I spake to Pharaoh." — This
signifies that which the natural thought from the celestial of
the spiritual, as appears (1.) from the signification of " a word,"
as denoting a thing, of which we shall speak presently; (2.)
from the signification of "to speak," as denoting to think, see
n. 2271, 2287, 2619, 5259; (3.) from the rei)resentation of
" Joseph," who here speaks, as denoting the celestial of the
spiritual ; and (4.) from the representation of " Pharaoh," as
denoting the natural, concerning which representations see
above. From these significations and representations it is evi-
dent, that " This is the word which 1 spake to Pharaoh,"
signifies that thing, or that which the natural thought from the
celestial of the spiritual ; see also n. 5262. The term " word,"
in the original tongue, is expressive of a thing, hence also di-
vine revelation is called the Word, and also the Lord in the
supreme sense ; and the Word, when it is predicated of the
Lord, and likewise of revelation from him, in the proximate
sense signifies the divine truth, from which all things, which
are things, exist. That all things, which are things, have ex-
isted and do exist by the divine truth which is from the Lord,
thus by the Word, is an arcanum which has not heretofore
been discovered : it is believed that it means, that all things
were created by God's saying and commanding, like a king in
his kingdom; this however is not what is meant by all things
being made and created by the Word, but it is the divine trutli,
which proceeds from the divine good, that is, which proceeds
from the Lord, from which all things have existed and do exist.
The divine truth proceeding from the divine good is the very
real itself, and the very essential itself, of the universe, which
Diakes and creates. Few have any other idea respecting the
5272—5275.]
GENESIS.
51
divine truth, than as of a word which flows from the mouth
of a speaker, and is dissipated in tlie air. Tliis idea respecting
the divine truth lias produced the opinion that tlie Word
merely means a command, and that all things were made from
a comnuind only, thus not from any real [thing] which pro-
ceeded from the Divine of the Lord; bnt, as we said, it is the
divine trnth proceeding from the Lord which is the very real
and essential itself, from which are all things ; the forms of
good and truth are from the same ; but concerning this ar-
canum, by the divine mercy of the Lord, more will be said in
what follows.
5273. "What God doeth." — This signifies concerning what
is provided, as appears from the signitication of " what God
doeth," as denoting what is provided ; see above, n. 526i.
5274. " He hath made Pharaoh see." — This signities the ap-
perception of the natural, as appears (1.) from the signilicarion
of " to see,'" as denoting to understand and to apperceive, see
n. 2150, 2325, 2807, 3764, 4567,4:723 ; and (2.) from the repre-
sentation of " Pharauh," as denoting the natural, see above.
5275. " Behold there come seven years." — This signities
states of providence, as appears (1.) from the signitication of
"years," as denoting states, see n. 487, 488, 493, 893; and (2.)
from the signification of " to come," as being of providence ;
for to come and to be done, when predicated of what is divine,
or of that which God does, denotes that wiiicli comes to pass
from providence, consequently it is of providence ; that wliat
God does is providence, may be seen above, n. 5264, 5273.
The subject treated of in what follows is the seven years of
abundance of provision, and the seven years of famine : years
there signify states, — the years of abundance of provision states
of the multiplication of truth in the natural, and the years of
famine states of defect and privation of truth in the natural ;
in general, by the seven years of abundance of provision, and
the seven years of famine in the land of Egypt, in the internal
sense, are described the states of man's reformation and regen-
eration, and in the supreme sense, the states of the gloiiticatiDii
of the Lord's human. In order that these things might be
represented, such things took place in the land of Egypt : the
reason why they took place there was, because the land of
Egypt and Pharaoh in the internal sense represented the natural,
the glorification of which in the Lord is there treated of. It
is to be noted, that tlie things which were done at that time,
and which are described in tiie Word, were representative of
the Lord himself, of the glorification of his human, ami, in the
representative sense, of his kingdom, consequently of the church
in general, and of the church in particular, thus of the regen-
eration of man, for by regeneration a man is made a cluircii in
particular. The reason why the things done at that time were
52
GENESIS.
[Ch-vp. xli.
thus representative was, principally, in order that the Word
might be written, and might thereby contain such things as
represented things divine, celestial, and spiritual, in a contin-
ual series, and thus might be serviceable not only t6 the man
of the church, but also to the angels in heaven ; for the angels
hence perceive things divine, and are thereby afi'ected with
the holy things which are communicated to the man who reads
the Word from affection, whence he also derives what is holy.
This is the reason why such things took place in the land of
Egypt.
5276. " Of great abundance of provision in all the land of
Egypt." — This signifies the multiplication of truth in each
natural, as appears (1.) from the signification of " abundance
of provision," as denoting the multiplication of truth, of which
we shall speak presently ; and (2.) from the signification of
" Egypt," as denoting each natural ; for Egypt signifies science,
see n. 1164, 1165, 1186, 1462, 4749, 4964, 4966 ; and therefore
also the natural is signified, because what is in the natural is
called scientific ; therefore the land of Egypt denotes the natural
mind in which the scientific principle is ; hence " all the land of
Egypt " signifies each natural, viz., the interior and the exterior :
that the natural is both interior and exterior, see n. 5118, 5126.
The reason why " abundance of provision " signifies the multi-
plication of truth is, because it is opposed to famine, which
signifies a defect of truth ; the expression, which in the original
tongue means abundance of provision, is one to which iamine
is opposed, and signifies, in the internal sense, a full store and
sufticiency of knowledges, because famine signifies the defect
thereof. Knowledges are those truths of the natural man
which he has not yet appropriated, and the multiplication of
such truths is here meant : knowledges do not become truths
with a man, until they are acknowledged in the understanding,
which is the case when he confirms them himself, and he does
not appropriate these truths until he lives according to them ;
for nothing is appropriated to a man unless what is made of
his life, for hereby he himself is in them, since his life is in
them.
5277. " And there shall arise seven years of famine after
them." — This signifies subsequent states when there is a defect
of truth, as appears (1.) from the signification of " years," as
denoting states, see n. 482, 487, 488, 493, 893 ; and (2.) from
the signification of " famine," as denoting a defect of know-
ledges, see n. 1460, 3364 ; and (3.) from the signification of
'* after them," as denoting the following.
5278. " And all the abundance of provision in the land of
Egypt shall be given to oblivion." — This signifies the removal
of truth and the apparent privation thereof in each natural, as
appears (1.) from the signification of " forgetting or giving to
5276—5280.]
GENESIS.
53
oblivion," as denoting removal and hence apparent privation ;
(2.) from the signification of " the abundance of provision," as
denoting the multiplication of truth, or truth multiplied, see
just, above, n. *52T6; and (3.) from the signification of "the
land of Egypt," as denoting the natural mind or the natural
[principle] of man, in the present case each [principle], as
above, n. 5276. The reason why to forget or to give to obli-
vion denotes removal or apparent privation is, because such is
the case with the memory and with thought thence derived.
Those things which are the subjects of a man's thought, are
immediately under his view, and the things which are in affin-
ity with such subjects, present themselves in order around, even
to the things not in affinity which are most remote, and in such
case in oblivion : the things which are opposite are thence
separated, and hang downwards, and present themselves be-
neath, and act as an equilibrium to those which are above :
this orderly arrangement is effected by the good which flows-
in ; so it is with all a man's thoughts. That this is the case is
manifest from thoughts in the other life ; for tlioughts there
sometimes present themselves visible in the light of heaven, and
then such appears to be tlie form of their arrangement. Hence
it may be evident, that to forget, in the internal sense, denotes
removal and apparent privation.
5279. " And the famine shall consume the land." — This
signifies even to desperation, as appears (1.) from the significa-
tion of " a famine," as denoting a defect of knowledges, and
hence the privation of truth, see above, n. 5277, 5278 ; and
(2.) from the signification of " land," in the present case the
land of Egypt, as denoting the natural mind, see also above,
u. 5276, 5278. Tiie reason why it denotes even to desperation
is, because it is said, " the famine shall consume the land ;"
for when the land signifies the natural mind, and a famine the
privation of truth, nothing else is signified but desperation, for
in such case in a spiritual manner there ensues consumption.
In this passage is described a state of desolation by the priva-
tion of truth, the last of which state is desperation. The reason
wliy desperation is the last of that state is, because thereby is
removed the delight of self-love and the love of the world, and
in the place thereof is insinuated the delight of the love of good
and of truth ; with those who are about to be regenerated des-
peration relates to the spiritual life, consequently to the priva-
tion of truth and good ; for when they are deprived of trutli
and good, they despair concerning the spiritual life : hence they
have deliglit and blessedness when they emerge out of despe-
ration.
5280. " And the abundance of provision in the land shall
not be known." — -This signifies that nothing shall be there ap-
perceived concerning the truth which was before, as appears
54
GENESIS.
[Chap xli.
(1.) from the signification of " to be known," as denotitig to
he apperceived ; (2.) from the signification of " abundance of
provision," as denoting truth multiplied, see above, n. 5276,
5278 ; and (3.) from the signification of " the land," [or earth,]
in the present case the land of Egypt, as denoting the natural
mind, see also above, n. 5276, 5278, 5279 ; hence it is evident,
that " the abundance of provision in the land shall not be
known," signifies that nothing of the former truth shall be
apperceived in the natural. The subject treated of in this
verse is the last state of desolation, when there is desperation,
which takes place next before regeneration ; and as this is the
subject treated of in this verse, it may be expedient to show
how the case is. Every man must be reformed, and be born
anew or regenerated, that he may come into heaven ; for no one,
unless he be born again, can see the kingdom of God, John
iii. 3, 5, 6 : man is born into sin, which is increased in a long
series from parents, grandfathers, and ancestors, and is become
hereditary, and thereby transferred into the offspring; every
man that is born, is born into so many hereditary evils, which
have thus successively increased, in consequence whereof he is
nothing but sin ; therefore, unless he becomes regenerated, he
remains wholly in sin as to every power and faculty ; but in
order to be regenerated, he must first be reformed by the truths
of faith ; for he ought to learn from the Word, and from doc-
trine thence derived, what good is. The knowledges of good
from the Word or from doctrine thence derived, are called truths
of faith ; for all the truths of faith have their source in good, and
flow to good, since they respect good as an end. This is the first
state, and is called the state of reformation ; into this state the
generality of those who are in the church are introduced from in-
fancy even to youth, and yet but few are I'egenerated ; for the
generality of those wlio are in the church learn the truths of faith
or the knowledges of good with a view to reputation and honor,
and with a view to gain, as their end ; when therefore the
truths of faith have been introduced by those loves, the man
cannot be born anew or regenerated, until those loves are re-
moved. In order that they may be removed, the man is let
into a state of temptation, which is effected in this manner :
those loves are excited by the infernal crew, who are always
desirous to live in them ; but in such case the angels excite the
affections of ti-uth and good, which have been insinuated from
infancy in a state of innocence, and have afterwards been stored
up and preserved for this use : hence arises a combat between
the evil spirits and the angels, which the man feels as tempta-
tion ; and as on such occasion truths and goods are the subjects
of combat, the truths which had been before insinuated are as
it were exterminated by falses injected from evil spirits, so that
they do not appear, see above, n. 5268 — 5270 ; and then in
5281— 5283.J
GENESIS.
55
proportion as the man snffers himself to be regenerated, the
light of truth from good is insinuated into the natural from
the Lord by an internal way, into which light the truths are
sent in due order. This is the case with the man who is regen-
erated ; few however at this day are admitted into this state.
All indeed, so fiir as they allow it, begin to be reformed by
instruction in the truths and goods of spiritual life ; but as
soon as they come to the age of youth, tliey suffer themselves
to be carried away by the world, and thus go and take part
with infernal spirits, by whom they are gradually alieiuited
from heaven, so that they scarcely believe any longer that there
is a heaven, and consequently they cannot be let into any spir-
itual temptation ; for if they were let into it, they would
instantly sink under it, in which case their last state would be
worse than the first, Matt. xii. 45. From these considerations
it may appear how the case is with what is here contained in
the internal sense, as to the state of reformation and the state
of regeneration : in this verse is described the last state of
temptation, which is a state of desperation ; concerning which
state see just above, n. 5279.
5281. " From before that famine following, because it will
be very grievous." — Tliis signifies on account of such defect,
as appears (1.) from the signification of " a famine," as denoting
a defect of the knowledges of good, consequently a defect of
truth, see above, u. 5277, 5278, and lastly desperation on
account of such defect, n. 5279 ; and (2.) from the signification
of " very grievous," as denoting great. The subject here con-
tinued is the last state of desolation, which is a state of despe-
ration, and its increasing grievousness ; concerning which see
above, n. 5279.
5282. "And upon the dream being repeated to Pharaoh
twice." — This signifies because it was foreseen concerning each
natural, as appears (1.) from the signification of " a dream," as
denoting what is foreseen, see n. 3698, 5091, 5092, 510-1;
(2.) from the representation of " Pharaoh," as denoting the
natural, see n. 5079, 5080, 5095, 5160 ; and (3.) from the
signification of " being repeated twice," as denoting concerning
each natural, viz., the interior and the exterior ; that the natural
is twofold, interior and exterior, see n. 5118, 5126 ; concerning
the interior natural it was foreseen in the first dream of the
kine, n. 5198, 5202 ; and concerning the exterior in the other
dream of the ears of corn, n. 5212 ; hence it is that being re-
peated twice denotes each.
5283. " [It was] because the word is established from with
God." — This signifies that it is divine, as may appear witliout
explanation; for a word, when it is predicated of God, is divine
truth ; and when it is said that tliis is establislied from God, it
signifies that it will come to pass at all events.
66
GENESIS.
[Chap. xli.
5284. " And God hasteneth to do it." — This signifies with
every event, as appears (1.) from the signification of " doing,"
when it is predicated of God, as denoting providence, see n.
5264, hence also denoting the event, for what is of the divine
providence certainly comes to pass ; and (2.) from the significa-
tion of " hastening to do," as denoting every event ; to hasten
or haste in the internal sense denotes not what is quick, but
what is certain, and also what is full, thus with every event ; for
haste involves time, and in the spiritual world there is not time,
but instead of time there is state ; thus the haste of time there
relates to a correspondent quality of state, and the quality of
state that corresponds is, that there are several things which are
together efficient, from which results a certain and full event.
5285. Yerses 33 — 36. " And now let Pharaoh see a man
intelligent and wise, and appoint hiin over the land of Egypt.
Let Pharaoh do \this\, and let him set governors over the land,
and let him take the fifth of the land of Egypt in the seven years
of abundance of provision. And let them gather all the food of
those good years that are coming, and let them lay up corn un-
der the hand of Pharaoh, food in the cities, and let them guard
it. And let the food he for a store to the land, for the seven
years of famine which shall he in the land of Eyypt / aiid the
land shall not he cut off in the famine. And now let Pharaoh
see, signifies the looking forward of the natural. A man [-yirj
intelligent and wise, signifies concerning in-fiowing truth and
good. And appoint him over the land of Egypt, signifies which
will bring all things in the natural mind into orderly arrange-
ment. Let Pharaoh do [thus], signifies further looking forward.
And let him set governors over the land, signifies the orderly
arrangement of things common [or general] in the natural. And
let him take the fifth of the land of Egypt, signifies which are
to be preserved and afterwards stored up. In the seven years
of abundance of provision, signifies which were insinuated at
those times when truths with goods were multiplied. And let
them gather all the food, signifies all things which are of use.
Of those good years that are coming, signifies which are to be
imbibed at those times. And let them lay up corn, signifies
every good of truth at the same time. Under the hand of Pha-
raoh, signifies for necessity and consequent disposal in the nat
ural. Food in the cities, signifies such things in the interiors
of the natural mind. And let them guard it, signifies tliere to
be stored up. And let the food be for a store to the land, sig-
nifies that it should be there for every use of the natural. For
the seven years of famine, signifies according to necessity in
cases of deficiency. Which shall be in the land of Egypt, sig-
nifies wliich shall be in tlie natural. And the land shall not be
cut off in the famine, signifies lest man should perish.
5286. " And now let Pl'araoh see." — This signifies the look
528i— 5287.J
GENESIS.
57
ing forward of the natural, as appears from the siojnification of
"to see," as denoting to look forward ; for to see here involves
an active, viz., that it may do ; but when to see does not involve
something to be done, it signifies to understand and apperceive,
as was shown, n. 2150, 2325, 2807, 3764, 3863, 4403—4421,
4567, 4723, 5114. With the looking forward of the natural
the case is this : a man's natural [principle], or his natural
mind, which is beneath his rational mind, does not look for-
ward from itself, nevertheless it appears as if it was from itself,
but its looking forward is from an interior principle, which looks
forward in an exterior, almost as a man views himself in a
mirror, in which the image appears as if it were there. This is
also exhibited in the internal sense by the circumstance of
Joseph's speaking it to Pharaoh, and by Joseph's representing
the celestial of the spiritual which is the interior, and by Pha-
raoh's representing the natural which is the exterior, and
Joseph seemed to Pharaoh to be that very man [vif] intelligent
and wise, who is here spoken of.
5287. "A man intelligent and wise." — This signifies con-
cerning in-flowing truth and good, as appears from the signifi-
cation of an intelligent man," [vir], as denoting truth, and
of " a wise man," as denoting the good thereof: it is to be
noted that, in the internal sense, by a man intelligent and wise
is not meant any such man, but, abstractedly from person,
that which constitutes an intelligent and wise man, consequently
truth and good. In the other life, especially in the heavens,
all thought, and hence all speech is effected by things abstracted
from persons, on which account thought and speech in the
other life are universal, and respectively unlimited ; for in pro-
portion as thought and speech are determined to persons and
their specific qualities, also to names and expressions, in the
same degree it becomes less universal, and in the same degree
it is also determined to a thing, and abides therein ; but in
proportion as it is not determined to such things, but to things
abstractedly from them, in the same degree it is determined
from a thing, and is extended out of itself, and the view be-
comes of a higher kind, consequently more universal. This
appears manifest from man's thought ; so far as it respects the
expressions of a speaker, so far it does not respect his meaning ;
and so far as in itself it respects the particulars of memory,
and abides therein, so far it does not perceive the qualities of
things ; and still more, so far as in particular things it respects
itself, so far it contracts the thoughts, and removes itself from
a universal view of things : hence in proportion as any one
loves himself more than others, in the same proportion lie is
less wise. Hence now it is evident, why things abstracted
from persons are signified, in the internal sense, by those thing-g
which are determined to persons in the sense of the letter ; sew
58
GENESIS.
[Chap. xli.
also n. 5225. In the Word throughout a distinction is made
between wisdom, intelligence, and science ; by wisdom is meant
what is from good, by intelligence what is from truth, and by
science each in man's natural, as in Moses : " I have filled
Bezaleel with the spirit of God, as to wisdom, as to intelligence,
and as to science, and as to every work," Exod. xxxi. 2, 3;
Chap. XXXV. 30, 31. And again : " Give to yourselves men wise,
intelligent, and Jcnowing, according to your tribes, that I may
place them for your heads," Deut. i. 13.
5288. "And set him over the land of Egypt." — This signi-
fies which will bring all things iu the natural mind into orderly
arrangement, as appears (1.) from the signification of lo set
over any thing, as denoting to set one over to preserve order,
thus also to bring into order; and (2.) from the signification of
" the land of Egypt," as denoting the natural mind, see above,
n. 5276, 5278, 5279 ; by him is here meant a man intelligent
and wise, who signifies truth and good : hence it is evident,
that those words signify, that truth and good will bring all
things into orderly arrangement in the natural. Good and
truth also are what give orderly arrangement to all things in
^ the natural mind, fur they fiow-in from within, and thereby
arrange them. He that is not acquainted how the case is with
uian's intellectual faculty, and how a man can take a view of
things, perceive them, think analytically, form conclusions
thence, and at length refer them to the will, and by the will to
act, — such a one sees nothing to wonder at herein ; he sup-
poses that all things thus flow naturally, and is not at all aware
that all things are from influx through heaven from the Lord,
and that a man without such influx cannot think at all, and
that on the cessation of influx, all thought ceases ; hence also
he does not know that the good flowing in through heaven
from the Lord arranges all tilings in order, and forms them to
a resemblance of heaven so far as the man sufi"ers it, and that
hence thought flows agreeably to the heavenly form. The
heavenly form is that into which the heavenly societies are ar-
ranged, and the heavenly societies are arranged according to
the form induced by the good and truth which proceeds from
the Lord.
5289. " Let Pharaoh do this." — This signifies further look-
ing forward, as appears from what was explained above, n
5290. " And let him set governors over the land." — This
signifies the orderly arrangement of things common [or gen-
eral] in the natural, as appears (1.) from the signification of
" to set over," as denoting to arrange in order ; (2.) from the
signification of " governors," as denoting things common, of
which we shall speak presently ; and (3.) from the significa-
5286.
tion cf " the land," in the present
5288—5291.]
GENESIS.
59
denoting the natural mind, see just above, n. 5288. The rea-
son why governors denote things common is, because things
common [or general] are those which comprehend particulars,
see n. 917, 4269, 4325, 4329, 4345, 4383, 5208; but princes
signify primaries, n. 1482, 2089, 5044.
5291. " And let him take the fifth of the land."— This sig-
nifies which are to be preserved and afterwards stored up, as
appears from the signification of taking the fiftli, as here involv-
ing the same as tithing or taking a tenth, which in the Word
signifies to make remains ; and to make remains is to gatlier
ti'uths and goods, and afterwards to store them up : that re-
mains are goods and truths stored up bj the Lord in the inte-
rior man, see n. 468, 530, 560, 561, 661, 1050, 1906, 2284,
5135 ; and that tenths in the Word signify remains, n. 576,
1738, 2280 ; in like manner ten, n. 1906, 2284 ; hence also
five, wliich number is the half of ten. The half and the double,
as to numbers in the Word, involve the same ; thus twenty the
same as ten, and four the same as two, six as three, twenty-four
as twelve, and so forth. This is the case also with numbers
still further multiplied, as with a hundred and also a thousand,
which involve the same as ten; so likewise seventy-two, and a
hundred and forty-four, involve the same as twelve : what
therefore compound numbers involve, may be known from the
simple numbers, from and with which they are multiplied ;
what also the more simple numbers involve, may be known
from the integral numbers, as what five involve may be known
from ten, and what two and a half, from five, and so forth : in
general it is so noted, that numbers multiplied involve the same
as the simple numbers, but more fully, and. that numbers di-
vided involve the same, but not so fully. Tlie number five,
specifically, has a double signification ; it signifies a little and
hence somewhat, and it signifies remains : the reason why it
signifies a little is from its i-elation to those numbers which sig-
nify much, viz., to % thousand and a hundred, and hence also
to ten ; that a thousand and a hundred signify much, may be
seen, n. 2575, 2636; that hence also ten signify much, may be
seen, n. 3107, 4638; from this ground it is that five signify a
little and also somewhat, n. 649, 4638 : the number five signi-
fies remains, when it relates to ten, for ten signify remains, as
was said above. That all numbers in the AVord signify things,
may be seen, n. 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252,
■ 3252, 4264, 4495, 4670, 5265. He that does not know that
there is any internal sense of the Word, which does not appear
in the letter, will be altogether surprised to hear tliat numbers
in the Word also signify things, especially because he cannot
form any spiritual idea from numbers ; but that nevertlieless
numbers flow from the spii'itual idea which tlie angels have,
may be seen, n. 5265 ; wluit tlie ideas and things are, to which
60
GENESIS.
[Chap. xli.
mimbei-s correspond, ma}^ indeed be known, but what the
ground of that correspondence is, is yet a secret ; as what is
the ground of the correspondence of twelve with all the things
of faith, and of the correspondence of seven with things holy,
also of the correspondence of ten, and likewise of five, with the
goods and truths stored up in the interior man by the Lord, and
so forth. It is enough, however, to know that there is a corre-
spondence, and that from such correspondence all the numbers
in the "Word signify something in the spiritual world, conse-
quently that the Divine inspired lies stored up therein ; as for
example, in the following passages where mention is made of
five: as in the Lord's parable concerning the man who " went
into a far country, and delivered to his servants his property,
to one^e talents, to another two, and to a third one ; and he
that had received ^ve talents, traded with them, and gained
other Jive talents in like manner he that had received two,
gained other two / but he that had received one, hid his Lord's
silver in the earth," Matt. xxv. 14, and following verses. He
that does not think beyond the literal sense, cannot know but
that the numbers, five, two, and one, were assumed merely to
give a neatness to the history of the parable, and that they have
no further meaning, whereas there is an arcanum contained
even in the numbers themselves ; for by the servant who re-
ceived five talents, are signified those who have admitted goods
and truths from the Lord, thus who have received remains ; by
him who received two are signified those who in advanced age
have adjoined charity to faith ; and by him who received one,
those who have received faith alone without charity ; concern-
ing the latter it is said, that he hid his Lord's silver in the earth,
for by the silver, which is predicated of him, in the internal
sense is signified the truth of faith, n. 1551, 2954 ; for faith
without charity cannot produce gain, or bear frnit : such are
the things involved in those numbers. In like manner in the
other parables, as concerning the man t^iat went into a far
country to take to himself a kingdom, and gave to his servants
ten pounds, and said unto them. Trade with them till I come ;
and when he returned, the first said. Lord, thy pound hath
gained tea pounds ; and he said unto him. Well, thou good
servant, because thou hast been foithful over a ver^' little, be
thou over te7i cities : the second said. Lord, thy pound hath
made ^e pounds ; and he said also to him, Be thou over Jive
cities. The third had laid up the pound in a napkin ; but the
Lord said. Take away the pound from him, and give it to him
that hath ten pounds, Luke xix. 12, and following verses : here,
in like manner, ten and five signify remains, ten more, five
fewer ; he that laid up the pound in a napkin denotes those
who procure to themselves the truths of faith, and do not con-
join them to the goods of charity, in which case thei-e is no
5291.]
GENESIS.
61
gain or fruit. In like manner where those numbers are men-
tioned by the Lord in other places, as concerning one who was
called to the supper, and said, " / have bought ii/ve yoJce of oxen,
and I go to prove them," Luke xiv. 19 ; and concerning the
rich man who said to Abraham, "I h^xa five brethren, let him
be sent to testify nnto them, lest they come into tliis place of
torment," Luke xvi. 28. Concerning the ten virgins, of whom
five were prudent, and/w foolish, Matt. xxv. 1 to 13. In like
manner in these words of the Lord : " Think ye that I am come
to give peace on the earth ? I say to you, nay, but division ;
for from henceforth there shall hefive'm one house divided, three
against two, and two against three^ Lnke xii. 51, 52 ; and also
in the very historical circumstances of the l^ordi^s feeding five
thousand men with five loaves and two fishes ; and of his com-
manding them to lie down by hundreds and by fifties ; and of
their gathering twelve baskets of fragments after they had eaten,
Matt. xiv. 15 to 21; Mark. vi. 38, and the following verses;
Luke ix. 12 to 17 ; John vi. 5 to 13. In these passages, inasmuch
as they are historical, it can scarce be believed that the num-
bers are significative, as the number five thousand, which was
that of the men, also the number five which was that of the
loaves, and the nnmber two which was that of the fishes, and
likewise the number a hundred, and the number fifty, which
was that of the companies which sat down, and lastly the num-
ber twelve, which was that of the baskets containing the frag-
ments, when yet in each there is an arcannm : for each of the
circumstances here recorded happened of providence, to the end
that divine things might be represented. In the following pas-
sages also, five signify such things in the spiritual world as they
correspond with, in each sense, the genuine and the opposite ;
as in Isaiah : "Gleanings of grapes shall be left in it, as in the
shaking of the olive-tree, tivo or three berries in the head of a
branch, /bw oi' five in the fruitful branches," xvii. 6, 7. Again :
" In that day there shall be five cities in the land of Egypt
speaking with the lips of Canaan, and swearing to Jehovah
Zebaoth," xix. 18. Again : " One thousand before the rebuke
of one I before the rebuke of five shall ye flee; till ye be left
as a mast on the head of a mountain, and as a sign npon a hill,"
XXX. 17. And in the Apocalypse: '■'■The fifth angel sounded :
then I saw a star fall from heaven unto the earth ; and to him
•was given the key of the bottomless pit." To the locusts which
came forth thence it was said, that they should not kill the men
who had not the seal of God on their foreheads, but should tor-
ment them^6 months, ix. 1, 4, 5, 10. Again : " Here is intel-
lisrence, if any one hath wisdom. The seven heads are seven
mountains, where the woman sitteth upon them ; and there are
seven kings, fiA)e have fiillen, and one is, the other is not yet
come, and when he cometh, he must continue a short time,'*
62
GENESIS.
[Chap. xli.
Apoc. xvii. 9, 10. In like manner the number five was repre-
sentative in the following cases : The estimation of a man and
of a woman was according to years from a month to Jive years,
and from Jive years to twenty, Levit. xxvii. 1 — 9. Also : If a
field was to be redeemed, iijif'th should be added, Levit. xxvii.
19. If the tenths were redeemed, ajifth also should be added,
Levit. xxvii. 31. The superfluous first-born were to be redeemed
i'ovjive shekels, Numb. iii. 46 to the end. The first-b(irn of an
unclean beast should be redeemed by adding a Jifth, Levit
xxvii. 27. In certain transgressions instead of a fine a Jifth
should be added, Levit. xxii. 14; chap, xxvii. 13, 15 ; Numb.
V. 6 — 8. " If a man should steal an ox or a sheep, and kill it
or sell it, he should restore Jive oxen for an ox, and four sheep
for a sheep," Exod. xxii. 1. That the number five contains in
it a heavenly arcanum, and the same as ten, is evident from
the cherubs, concerning which it is thus written in the first book
of the Kings : Solomon made in the holy place " two cherubs of
olive wood : ten cubits was the height of each ; Jive cuhits was
the wing of one cherub, and Jive cubits was the wing of the
other cherub : ten cubits was from the borders of the wings of
the one even to the borders of the wings of the otlier ; tlms ten
cubits was the cherub ; both cherubs had one measure and one
proportion," vi. 23 — 25. It is also evident from the lavers
about the temple, and from the candlesticks, concerning wliich
it is written in the same book : " Five bases of the lavers were
set near the shoulder of the house to the right, and Jive near
the shoulder of the house to the left: also candlesticks were
set on the right, and Jive on the left, before the holy place,"
vii. 39, 49. The brazen sea was ten cubits from laver to laver,
and Jive cubits in heiglit, and thirty cubits in circumference,
chap. vii. 23. Tliis was in order that holy things might be
signified as well by the numbers ten and five, as by thirty ;
which number of the circumference does not indeed geomet-
rically answer to the diameter, but still it spiritually involves
that which is signified by the compass of that vessel. That all
numbers signify things in the spiritual world, is very manifest
fi'om the numbers in Ezekiel, where the new earth, the new
city, and the new temple are treated of, which the angel mea-
sured as to particulars ; see chapter xl. — 'xlviii. A description
of almost all the holy things therein is exhibited by numbers ;
therefore he that does not know what those numbers involve,
can know scarcely any thing of the arcana contained therein.
The numbers ten and five occur at chap, xl. 7, 11, 48 ; chap,
xli. 2, 9, 11, 12; chap. xlii. 4; chap. xlv. 11, 14;. besides the
multiplied numbers, — twenty-five, fifty, five hundred, and five
thousand : that the new earth, tlie new city, and the new
temple, there, signify the Lord's kingdom in tlie heavens, and
hence his church on the eartli, is manifest from all the particu-
5292, 5293.J
GENESIS.
63
lars there recorded. These particulars are adduced conceniiug
the number five, because the subject here treated of, and in
what follows, is the land of Egypt, — that in the seven years
of abundance a fifth part of the provision was to be collected
there, and to be preserved for the use of the followiiig years
of fomine : hence it has been shown, that a fifth part signifies
goods and truths from tlie Lord stored up with man, and
reserved for use, when there shall be a famine, that is, when
there shall be a defect and privation of good and truth : for
unless such things from the Lord were stored up with man,
there would be notliing to elevate him in a state of temptation
and vastation, consequently nothing whereby he could be re-
generated ; thus he would be without the means of salvation
in the other life.
5292. " In the seven years of abundance of provision." — •
This signifies which were insinuated at those times M'lien truths
with goods were multiplied, as appears (1.) from the signification
of " years," as denoting states, and hence also times, of which
we shall speak presently; and (2.) from the signification of
" abundance of provisions," as denoting the multiplication of
truth, or truth multijjlied, concerning which see above, n. 5276,
5278, 5280 ; in the present case therefore truths with goods
multiplied, because truths are nothing without goods, and truths
are not stored up in tlie interior man, (on which subject see just
above, n. 5291,) except such as are conjoined with goods. The
reason why years signify not only states but also times, is, be-
cause years in the internal sense signify entire states, tliat is,
entire periods from the beginning of a state to the end. These
periods cannot be otherwise expressed tlian by times, or be
otherwise conceived by those who are in time, than as times :
that years and days are both states and times, may be seen n
23, 487, 488, 493, 893, 2906.
5293. " And let them gather all the food."— This signifies
all things which are of use, as appears (1.) from the signification
of " to gather," as denoting to bring together and preserve ;
and (2.) from the signification of " food," as denoting tlie tilings
which are of use. Food in the internal sense properly signifies
the things which nourish the soul of man, that is, wliicli n'uurish
him after tlie life of the body ; for he then lives a soul or spirit,
and no longer has need of material food, as in the world, but
of spiritual food, which is all that which is of use, and which
conduces to use. What conduces to use is to know what is
good and true ; what is of use is to will and to do what is good
and true ; these are the things whereby the angels are nourished,
and which are therefore called spiritual and celestial footl. The
mind of man, where his interior understanding and interior
will, or his intentions or ends of life, are, is not nourished by
any other food even while it lives in the body : material foocl
64
GENESIS.
[Chap. xli.
does not penetrate there, but only to the things of the body
which that food supports, to the end that the mind may enjoy
its food when the body enjoys its, that is, that the man may
have a sound mind in a sound body. The reason why food in
the spiritual sense is every thing which is of use, is because
every exercise of man's faculty as to knowing, and as to under-
standing and growing wise, and thereby as to willing, ought
to regard use as its end ; hence the quality of his life is accord-
ing to the quality of its use. That food or meat in the internal
sense is every thing which is of use, is evident from these words
of the Lord : "Jesus said to his disciples, I have meat to eat
which ye know not of : the disciples said one to another, Hath
any one brought him to eat? Jesus saith unto them. My meat
is to do the will of him that sent me, and to finish his worh^''
John iv. 32 — 34. And in another place: "Labour not for the
7neat which perisheth, but for the meat which endureth unto
everlasting life, which the Son of man will give unto you ; for
him hath God the Father sealed," John vi. 27.
5294. " Of those good years that are coming." — This signi-
fies which are to be imbibed at those times, as appears from the
signification of " years," as denoting states and also times ; see
just above, n. 5292. The good years that are coming are there-
fore those times when truths with goods are multiplied, which
are signified by the seven years of abundance of provision.
5295. "And let them lay up corn." — This signifies every
good of truth at the same time, as appears (L) from the signifi-
cation of " to lay up," as denoting to gather together and at the
same time to preserve; and (2.) from the signification of " corn,"
as denoting natural good, see n. 3580 ; in the present case the
good of truth which is in the natural : the good of truth is truth
in the will and act. The reason why corn denotes good is, be-
cause afield in the spiritual sense denotes the church ; and hence
the things relating to a field, as seed, seed-time, harvest, stand-
ing corn, grain, and also a spike or ear of corn, besides wheat,
barley, and several other specific kinds of grain, denote such
things as relate to the church : and all the things relating to the
church have reference to good and truth.
6296. " Under the hand of Pharaoh." — ^This signifies for
necessity and consequent disposal in the natural, as appears
(1.) from the signification of " the hand," as denoting power,
see n. 878, 3387, 4931 to 4937 ; hence under the liand denotes
for disposal in every necessity, for what is in the power ol' any
one, is at his disposal ; and (2.) from the representation of
" Pharaoh," as denoting the natural, concerning which see
above.
5297. " Food in the cities." — This signifies such things in
the interiors of the natural mind, as appears (L) from the sig-
nification of "food," as denoting all things which are of use,
5294—5300]
GENESIS.
65
thus truths and goods, see above, n, 5293 ; and (2.) from the
signification of " cities," as denoting the interiors of the natural
mind. Cities in the universal sense signify the doctrinals of
the church, see _n, 402, 2268, 2449, 2451, 2712, 2943, 3216,
4492, 4493 ; but in the particular sense they signify the interiors
of man wliere doctrinals are, or rather where truths are con-
joined to good. That the truths and goods appertaining to
man form as it were a city, see n. 3584 ; hence the man him-
self, in whom is the church, is called the city of God. The
signification of a city is like that of a house : in the universal
sense a house signifies good, but in the particular sense it sig-
nifies a man, n. 3128, and specifically his mind as to good and
truth conjoined there, n. 3538, 4973, 5023 ; and a house, with
its apartments, out-houses, and courts, is a city in the least
form. The interiors of the natural mind are signified by cities
in Isaiah : " In that day there shall he fi ve cities in the land of
Egypt, speaking with the lips of Canaan, and swearing , to Je-
hovah Zebaoth," xix. 18 ; and the goods and truths which are
in the interiors, are signified by the cities in the Lord's parable
in Luke : He said unto him that by the pound had gained ten
pounds, AVell done, thou good servant ; because thou hast been
faithful in that which is least, have thou aulho7'ity over ten cities;
and he said to another that had gained five pounds, Be thou
also over fiAie cities, xix. 17, and following verses. In the pres-
ent case therefore, by laying up food in the cities and guarding
it, is signified that truths conjoined to good were to be stored
up in the interiors of the natural mind ; which truths and goods,
when they are there stored up, are called remains, in which the
veriest life of the spiritual man consists, and from which a man
is spiritually nourished in all necessity and need, that is, in all
spiritual famine.
5298. " And let them guard it." — This signifies there to be
stored up, as appears from the signification of " to guard," as
denoting to store up, viz., in the interiors of the natural mind,
which are signified by cities, concerning which see just above,
n. 5297.
5599. " And let the food be for a store to the land." — This
signifies that it should be there for every use of the natural, as
appears (1.) from the signification of "food," as denoting goods
and truths, see above, n. 5293 ; (2.) from the signification of
" for a store," as denoting what is laid up for every use, because
for the use of the following years of famine ; and (3.) from the
signification of " the land," in the present case the land of
Egypt, as denoting the natural mind, concerning which see
also above, n. 5276, 5278, 5279, 5288.
5300. " For the seven years of famine." — This signifies ac-
cording to necessity in cases of deficiency, as appears from the
signification of " famine," as denoting a deficiency of truth,
VOL. VI. 5
66
GENESIS.
[Chap. xli.
concerning which see above, n. 5277, 5278 : that in snch case
it is for necessity, is evident ; for years in the internal sense
denote states, as has been occasionally shown above ; in the
present case therefore " for those years" denotes for those states
when there is necessity.
5301. "AVliich shall be in the land of Egypt." — This signi-
fies which shall be in the natural, as appears from tlie signifi-
cation of " the land of Egypt," as denoting the natural mind,
see n. 5276, 5278, 5279," 5288. We speak both here and in
other places of the natural, and tliereby we mean the natural
mind ; for man has two minds, the rational mind and the natu-
ral mind ; the rational mind is of the internal man, but the
natural mind is of the external man ; this latter mind or man
is what is meant by the natural simply so called. That the
mind is the real man himself, will be seen in what now follows.
5302. "And the land sliall not be cut olf in the famine." —
This signifies lest man should perish, viz., by defect of truth, as
appears (1.) from tlie signification of " being cut ott"," as de-
noting to perish ; and (2.) from the signification of " the land,"
in the present case the land of Egypt, as denoting the natural
mind, see just above, n. 5301 ; and because it denotes the
natural mind, it denotes the man himself, for a man is a man
from his mind, since the mind itself constitutes the man, and
such as the mind is such is the man ; by the mind is signified
a man's intellectual and will-principle, consequently his veriest
life. The thoughtless and inconsiderate suppose that a man is
a man from his external form, viz., from his having a human
face ; those who are less thoughtless and inconsiderate say that
he is a man from the power of speech ; and those who are still
less thoughtless and inconsiderate, that he is a man from his
ability to think ; nevertheless he is not a man from these facul-
ties, but from his being able to think what is true and to will
wliat is good ; and because when he thinks what is true, and
wills what is good, he can have a view to the Divine, and per-
ceptibly receive it : it is this which distinguishes a man from
the brute animals. In regard to those other considerations of
his appearing as a man, of his being able to speak and to think,
these things do not constitute him a man ; for if he thinks what
is false and wills what is evil, they cause him to be not only
like a brute animal, but even worse than such an animal, for
by means of those very faculties he destroys what is human in
himself, and makes himself a wild beast. This may appear
especially from the case of such persons in another life ; for
when they appear in the light of heaven, and also when they
are looked into by the angels, they appear at that instant like
monsters, and some like wild beasts, the deceitful like serpents,
and others in other forms ; but when they are removed from
that light, and are remitted into their own lumen which they
5301—5305.]
GENESIS.
67
have in hell, they appear among themselves as men. But how
it happens that man would perish in defect of truth, if he had
not goods and truths stored up by the Lord in the interiors,
which goods and truths are signified by food for a store to the
land, for the seven years of famine, lest the land be cut off in
the famine, will be shown in what follows of this chapter.
5303. Verses 37 — iO. And the word was good in the eyes
of Pharaoh, and in the eyes of all his servants. And Pharaoh
said to his servants, Shall wefnd such a man as this, in whom
is the spirit of God ? And Pharaoh said to Joseph, Since God
hath made thee to Icnovj all this, there is no one so tntelligent and
wise as thou art. Thou shall he over my house, and upon thy
m/yuth shall all my people kiss : only in the throne will I he
greater than thou. And the word was good in the eyes of
I*haraoh, signifies the complacency of the natural. And in
the eyes of all his servants, signifies complacency to all things
in the natural. And Pharaoh said to his servants,. signifies the
perception of the natural with all things therein. Shall we find
such a man as this, in whom is the spirit of God ? signifies con-
cerning the influx of truth in which is good from an interior
principle, thus the celestial of the spiritual. And Pharaoh said
to Joseph, signifies the perception of the natural from the celes-
tial of the spiritual. Since God hath made thee to know all
this, signifies because he had foresight and providence. There
is no one so intelligent and w^se as thou art, signifies that thence
alone are truth and good. Thou shalt be over my house, sig-
nifies that the natural mind shall be subordinate and submissive
thereto. And upon thy mouth shall all my people kiss, signifies
that every thing in the natural mind shall be under its obedi-
ence. Only in the throne will I be greater than thou, signifies
that it will still appear as if it were from the natural, because
from the celestial of the spiritual by the natural.
5304:. " And the word was good in the eyes of Pharaoh." —
This signifies the complacency of the natural, as appears (1.)
from the signification of " the word was good," as denoting to
please : it is said in the eyes, from a customary form of speak-
ing, because the eye signifies the interior sight, thus the under-
standing, perception, advertence, and several things appertain-
ing to that sight, see n. 2701, 2789, 2829, 3198, 3202, 3820,
4083, 4086, 4339, 4403 to 4421, 4523 to 4533 ; hence the word
was good in his eyes, signifies complacency ; and (2.) from the
representation of " Pharaoh," as denoting the natural, concern-
ing which see frequently above.
5305. " And in the eyes of all his servants." — Tliis signifies
complacency to all things in the natural, as appears (I.) fiom
the signification of the word was good in the eyes," as de-
noting complacency, see just above, n. 5304 ; and (2.) from the
signification of "servants," as denoting those things which are
68
GEN^ESIS.
[Chap, xli.
in the natural, especially which are in the exterior natural. In
the Word throughout we read of a servant, and thereby in the
internal sense is meant what is subservient to another, in gene-
ral every thing which is below in respect to what is above ; for
it is grounded in order, that an inferior should be subservient
to a superior, and so far as it is subservient, it is called a ser-
vant; but in the present case, it is the things in the natural
wkich are called servants ; for the natural in general is what is
represented by Pharaoh, and the general [principle] itself is
what the particular [principles] are to be subservient to, as to
the general good in kingdoms. That Pharaoh denotes the natu-
ral in general, see n. 5160.
5306. " And Pharaoh said to his servants." — ^This signifies
the perception of the natural with all things therein, as appears
(1.) from the signification of " to say," in the historicals of the
A^ord, as denoting to perceive, see n. 1791, 1815, 1819, 1822,
1898, 1919, .2061, 2080, 2238, 2619, 2862, 3395, 3509; (2.)
from the representation of " Pharaoh," as denoting the natural,
see n. 5079, 5080, 5095, 5160 ; and (3.) from the signification
of " liis servants," as denoting all things in the natural, see
just above, n. 5305.
5307. Shall we find such a man as this in whom is the
spirit of God ?" — This signifies concerning the influx of truth
wherein is good from an interior principle, thus the celestial of
the spiritual, as appears (1.) from the signification of a man
{vir), as denoting truth, see n. 3134, 3309, 3459; and (2.) from
the signification of " the spirit of God," as denoting gooa from
an interior principle, thus from the Divine; for the spirit of
God is what proceeds from the Divine, thus from good itself ;
for the Divine is good itself, and what proceeds from it is truth
wherein is good ; and this is what is signified in the Word by
the spirit of God : the spirit itself does not proceed, but the
truth itself in which is good, the spirit being the means whereby
it is produced. This truth in which is good is here the celes-
tial of the spiritual, which is represented by Joseph. It is well
known in the church, that Joseph in the spiritual sense is the
Lord, therefore also the Lord is called the heavenly Joseph ;
but it is not known what [principle] of the Lord Joseph repre-
sents. Tlie Lord is represented by Abraham, by Isaac, and
likewise by Jacob ; he is furtlier represented by Moses and
Elias, and by Aaron, also by David, and b}^ several others in
the Word ; but still not in the same manner by one as by
another : by Abraham the Lord is repi-esented as to the Divine
itself, by Isaac as to the Divine rational, by Jacob as to tlie
Divine natural, by Moses as to the Law or the historical Word,
by Elias as to the prophetical Word, by Aaron as to the priest-
hood, and by David as to the rovalty : wliat is represented by
Joseph may be seen, n. 3969, 4286, 4585, 4592, 4594, 4669.
5306— 5310.J
GENESIS.
69
4723, 4727, 4963, 5249 ; this, which Joseph represents, is called
the celestial of the spiritual from the natural, nor can it be ex-
pressed otherwise ; for the celestial is good from the Divine,
the spiritual is truth from that good, thus it is the truth of good
from his Divine Human. This the Lord was when he lived in
the world ; but when he glorified himself, he then transcended
above it, and w;xs made the Divine Good itself, or Jehovah, even
as to the human. This arcanum cannot be specifically explained
further; only it may be added, that Joseph on this account
came into Egypt, and first served in the house of Potiphar the
prince of the guards, and was next detained in custod}', and
afterwards made ruler over Egypt, that he might represent how
the Lord progressively made tlie human in himself Divine, con-
cerning which the "Word was to be written, and was to contain
things divine in the intenial sense, a sense which was to be
serviceable more especially to the angels, whose wisdom (in-
comprehensible and ineffable in respect to human wisdom) is
employed on such subjects ; and at the same time was to be
serviceable to men, who are particularly fond of historical
relations, and in this case might have their minds engaged on
those circumstances in which the angels perceive things divine
by influx from the Lord.
5308. " And Pharaoh said to Joseph." — ^This signifies the
perception of the natural from the celestial of the spiritual, as
appears (1.) from the signification of " saying" in the histori-
cals of the Word, as denoting perception, see just above, n.
5306 ; (2.) from the representation of " Pharaoh," as denoting
the natural ; and (3.) from the representation of " Joseph," as
denoting the celestial of the spiritual, concerning which repre-
sentations see frequently above.
5309. " Since God hath made thee to know all this." — This
signifies because it had foresight and providence, as appears
from the signification of " to know," when it is predicated of
God, as denoting foresight and providence ; for it cannot be
said of God that he knows, since of himself he knows all
things, and man has the faculty of knowing from him ; there-
fore to know in God is to foresee and to provide ; to foresee is
to know from eternity to eternity, and to provide is to do it.
The reason why the celestial of the spiritual has foresight and
providence is, because in the internal sense the Lord is here
treated of, who is the celestial of the spiritual, which is repre-
sented by Joseph.
5310. " There is no one so intelligent and wise as thou art."
^This signifies that hence alone are truth and good, as ap-
pears (1.) from the signification of " intelligent," as denoting
truth; and (2.) from the signification of "wise," as denoting
good, see n. 5287 : that it is not from another but from it [the
celestial of the spiritual] alone, is signifled by no one, because
70
GENESIS.
[Chap. xli.
no one or none in the internal sense is nogative, thus exclusive
of every other ; see n. 5225, 5253.
5311. "Thou shalt be over my house." — ^This signifies that
the natural mind shall be subordinate and submissive thereto,
as appears from the signification of " a house," as denoting the
mind, see n. 3538, 4973, 5023 ; in the present case the natural
mind, because it is called my house by Pharaoh, who repre-
sents the natural ; that it should be subordinate and submis-
sive, is signified by " thou shalt be over it ;" for he that is over
any one's house, in reality has rule, and all who are therein
are subordinate and submissive, the lord of the house still re-
taining the name and dignity as to appearance.
5312. " And upon thy mouth shall all my people kiss." —
This signifies that every thing therein shall be under obedience
to him, as appears (1.) from the signification of" to kiss upon
the mouth," as denoting to acknowledge and do what he orders,
thus to obey ; and (2.) from the signification of " all my people,"
as denoting every thing in the natural : people signify truths,
see n. 1259, 1260, 3581, 4619, thus in the natural the know-
ledges of good and truth, and scientitics, for these are the truths
of the natural.
5313. "Only on the throne will I be greater than thou." —
This signifies that it will still appear as if it were from the
natural, because fi'ora the celestial of the spiritual by the
natural, as appears (1.) from the signification of "being greater
than another," as denoting to be greater, in the present case
as to appearance or as to the sight; and (2.) from the significa-
tion of " a throne," as denoting the natural ; for the natural is
meant by a throne, when the celestial of the spiritual is meant
by him that sits thereon ; for the natural is like a throne to the
spiritual, in the present case to the celestial of the spiritual :
in general an inferior is like a throne to a superior, for the su-
perior is therein and acts, and indeed by means of the inferior,
and what is acted appears as if it were from the inferior, be-
cause, as was said, it is by its means ; this is meant by what
Pharaoh said to Joseph : " Only on the throne will I be greater
than thou." In the Word there is frequent mention made of a
throne, where the divine truth and judgment from it are treated
of; and by a throne in the internar sense is there signified that
which is of the divine royalty, and by him that sits upon it is
signified the Lord himself as a king or a judge; but tlie signi-
fication of a throne, like the signification of several other things,
is relative : when tlie Lord's Divine itself and the Divine Hu-
man are meant by him that sits on the throne, in this case the
divine truth which proceeds from liim is meant by the throne ;
when the divine truth which proceeds from the Lord is meant
by him that sits on the throne, in tills case the universal
heaven, which the divine truth fills, is meant by. the throne;
6311—5313.]
GENESIS.
71
but when the Lord, as to the divine truth in the superior
heavens, is meant by him that sits on the tlirone, in this case
the divine truth which is in the lowest heaven, and also in the
churcli, is meant by the throne ; thus the significations of throne
are relative. The reason why a throne signifies what is of the
divine truth, is because a king in the Word signifies truth, and
so does a kingdom ; that a king has that signification may be
seen, n. 1672, 1728, 2015, 2069, 3009, 3670,"' 4581, 4966, 5044,
5068; that a kingdom, may be seen, n. 1672, 2547, 4691 : but
what is specifically meant by a throne in the Word, is manifest
from the series of the things there treated of; as in Matthew :
" I say unto you. Swear not at all, neither by heaven, for it is
God's throne / nor by the earth, for it is his footstool ; nor by
Jerusalem, for it is tlie city of the great king," v. 34, 35 ; and
in another place : " He that sweareth by heaven, sweareth by
Gods throne, and by him that sitteth thereon," xxiii. 22 : in
this passage it is expressly said, that heaven is God's throne ;
the earth, which is called his footstool, signifies that which is
beneath heaven, thus the church ; that the earth denotes the
church, see n. 566, 662, 1066, 1068, 1262, 1413, 1607, 1733,
1850, 2117, 2118, 2928, 3355, 4447, 4535. In like manner in
Isaiali : " Thus saith Jehovah, The heavens are my throne, and
the earth is my footstool," Ixvi. 1. And in Matthew: " When
the Son of Man shall come in his glory, and all the holy angels
Avith him, then shall he sit on the throne of his glory,'''' xxv. 31.
The subject here treated of is the last judgment, and he that
sits on the throne is called a king, verses 34, 40 : the throne of
glory in the internal sense is the divine truth which is from
the divine good in heaven ; he that sits on that throne is the
Lord, who, so far as he is a Judge from the divine truth, is
called a King. And in Luke : " He shall be great ; and he
shall be called the Son of the Highest; and the Lord God will
give unto him the throne of his father David,'''' i. 32. These
words were spoken by the an^el to Mary. That the throne of
David in this passage is not tTie kingdom which David had, or
a kingdom on earth, but a kingdom in heaven, is manifest to
every one ; therefore David does not signify David, but the
Lord's divine royalty, and a throne signifies the proceeding
divine truth, which constitutes the Lord's kingdom. And in
the Apocalypse : " I was in the spirit ; when lo ! a throne was
set in heaven, and one sat on the throne ; and he that sat was
to look upon like unto a jasper and a sardine stone : and there
was a rainbow round aoout the throne in sight like unto an
emerald; and round about the throne were four and twenty,
thrones, and on the thrones I saw four and twenty elders sit-
ting ; and out of the throne went forth lightnings, and thunders,
and voices; and there were seven lamps of fire burning hefore
the throne^ wliich are the seven spirits of God. Moreover 5c
72
GENESIS.
[Chap. xli.
fore the throne was a glassy sea like unto crystal ; and in the
midst of the throne, and round about the throne, weie four
animals full of eyes i)efore and behind. But when the animals
gave glory and honour and thanksgiving to him that sat on the
throne, that liveth to ages of ages, the four and twenty elders
felldown before him that sat on the throne, and worshipped him
that liveth to ages of ages, and cast their crowns before the
throne,''^ iv. 2 to the end. In this passage is described the
throne of the Lord's glory, and thereby the divine truth which
proceeds from him, but by representatives ; and if the signifi-
cation of these representatives be unknown, it is impossible to
know scarce any thing of what is contained in these prophe-
cies ; but it will be believed that the contents are such as they
are described to be, without any deeper divine meaning ; in
this case the idea conceived of the heavenly kingdom must be
similar to that of the kingdoms of this world ; whereas the
throne set in heaven signifies the divine truth there, thus heaven
as to the divine truth ; and he that sitteth on the throne means
the Lord ; the reason why to look upon he appeared like unto
a jasper and a sardine stone is, because those stones, like all
the precious stones in the Word, signify the divine truth, see
n. 114, 3858, 3862; and stones in general the truths of faith, n.
643, 1298, 3720, 3769, 3771, 3773, 3789, 3798 : the rainbow
round about the throne signifies truths pellucent from good, be-
cause colours in the otlier life are from tlie light of heaven,
and the light of heaven is the divine truth ; concerning I'ain-
bows in tile other life, see n. 1042, 1043, 1053, 1623 to 1625 :
concerning colours there, see n. 1053, 1624, 3993, 4530, 4677^
4741, 4742,4922; the twenty-four tlirones around the throne
signify all things of truth in one complex, like what is sig-
nified by twelve; that twelve denotes all things of truth in
one complex, may be seen, n. 577, 2089, 2129, 2130, 3272,
3858, 3913 ; the lightnings, thunders, and voices, which came
forth from the throne, signify the terrors occasioned by the
divine trutli to those who are not principled in good ; the
seven lamps of fire burning are the afi[ections of truth from
good, which also cause hurt to those who are not in good ; on
which account they are called the seven spirits of God, and
.that these cause hurt, is evident from what follows in the Apo-
calypse: the glassy sea before tlie throne is all truth in the
natural, thus it denotes knowledges and scientifics ; that these
things are the sea, may be seen, n. 28, 2850 ; the four animals
in the midst of the throne and around the throne full of eyes
before and behind, are the intellectual things from the Divine
in tlie heavens, four signifying their conjunction with the things
ot the will ; for trutlis are of the intellectual part, and goods
of the will-part of man ; hence it is said, that they were full of
eyes before and behind, because eyes signify things intellectual,
5313.]
GENESIS.
73
and hence in the superior sense the things which are of faith,
see n. 2701, 3820, 4403 to 4421, 4523 to 4533 : that four denotes
conjunction, in like manner as two, see n. 1686, 3519, 5194.
The holiness of the divine truth proceeding from the Lord is
described in what follows. As by the four and twenty thrones
and the four and twenty elders are signified all the things of
truth or of faith in one complex, and the like by twelve, as was
just now said, it is hence evident what is meant in the internal
sense by the twelve thrones on which the twelve apostles were
to sit, viz., all the things of truth, from and according to which
judgment is given, wliereof it is thus written in Matthew :
" Jesus said to the disciples. Verily I say unto yon, that ye
who have followed me in the regeneration, when the Son of
man shall sit on the throne of his glory, ye also shall sit on
twelve thrones, judging the twelve tribes of Israel," xix. 28 ;
and in Luke : " I appoint unto you a kingdom, as my Father
hath appointed unto me, that ye may eat and drink at my table
in my kingdom, and may sit on thrones, judging the twelve
tribes of Israel," xxii. 29, 30 ; that the twelve apostles denote
all the things of truth, see n. 2129, 2553, 3354, 3488, 3858 ; and
that the like was signified by the twelve sons of Jacob, and
hence by the twelve tribes of Israel, see n. 3858, 3913, 3926,
3939,4060, 4603 ; and that the apostles cannot judge even one
person, see n. 2129, 2553. In like manner in the Apocalypse :
" I saw thrones ; and they sat on them, and judgment was
given to them :" in these passages also thrones signify all things
of truth, from and according to which judgment is done;. the
like is also meant by the angels with whom the Lord is to come
to judgment, Matt. xxv. 31 ; that angels in the Word signify
somewiuxt respecting the Lord, may be seen, n. 1705, 1925,
2319, 2821, 3039, 4085, in this case truths which are from the
Divine; which truths are also in the Word called judgments,
n. 2235. Elsewhere also in very many passages a throne is at-
tributed to Jehovah or the Lord, and this because thrones are
representative of a kingdom. When in a superior heaven the
discourse is concerning the divine truth, and concerning judg-
ment, then in the last heaven there appears a throne, whence,
as we said, a throne is representative, and on this account a
throne is so frequently mentioned in the prophetic Word, and
also from the most ancient times a throne has been made a
kingly badge, and as such it signifies royalty, as in the follow-
ing passages: "Moses builded an altar, and called the name
thereof Jehovah Nissi. Moreover he said. Because the hand
is upon the throne of Jah, Jehovah will have war against Ama-
lek from generation to generation," Exod. xvii. 15, 16: what
is meant by the hand on the throne of Jah, and by Jehovah
having war against Atnalek from generation to generation, no
one can know except from the internal sense, thus unless it be
GENESIS.
[Chap. xli.
known what is meant by a throne, and what by Amalek : Araa-
lek in the "Word signifies falses wliich assault truths, n. 1679 ;
and a throne the divine truth itself which is assaulted. So in
David : " Jehovah, thou hast executed 7ny judgment and my
cause ; thou hast set on the throne a judge of justice. Jehovah
shall abide for ever ; he hath prepared his throne for judg-
me7it,'" Psalm ix, 4, 7. Again : " Thy throne, O God, is for ever
and ever; a sceptre of rectitude is the sceptre of thy kingdom,"
Psalm xlv. 6. Again : " Clouds and darkness are round about
him; justice and judgment are the support of his throne,''^
Psalm xcvii. 2. And in Jeremiah: "In that time they shall
call Jerusalem the throne of Jehovah, and all nations shall be
gathered together to it," iii. 17. Jerusalem denotes the Lord's
spiritual kingdom, which is also meant by the new Jerusalem
in Ezekiel, and likewise by the holy Jerusalem coming down
from heaven in the Apocalypse. The Lord's spiritual kingdom
is where the divine truth, in which is good, is the principal,
but the celestial kingdom is where the principal is the divine
good from which is the divine truth ; hence it is evident why
Jerusalem is called the throne of Jehovah : and in David : " In
Jerusalem are set thrones for judgment^'' Psalm cxxii. 5. But
Zion is called the throne of the glory of Jehovah in Jeremiah :
"In reprobating hast thou reprobated Judah? hath thy soul
loathed Zion ? Despise not for thy name's sake ; do not dis-
grace the throne of thy glory^'' xiv. 19, 21 ; Zion means the
Lord's celestial kingdom. How the Lord is represented as to
judgment in heaven, where such things are presented visibly to
the sight, being mentioned in the prophets throughout, is evi-
dent in Daniel : " I saw imtil the thrones were cast down, and
the Ancient of days did sit : his raiaieut was white like snow,
and the hair of his head was like clean wool ; his throne was a
flame of fire, his wheels a burning fire ; a stream of fire issued
and came forth from before him ; thousand thousands ministered
unto him, and ten thousand times ten thousand stood before
him ; the judgment sat, and the books were opened," vii. 9, 10.
Such objects of vision are perpetual in the heavens, and are all
representative, being made apparent from the discourse of the
angels in the superior heavens, which in its descent downwards
presents such objects to the sight. The angelic spirits, to whom
perception is given from the Lord, know what they signify, as
what the Ancient of days, the raiment which was white like
snow, the hair of the head which was like clean wool, the throne
which was like a flame of fire, the wheels which were a burning
fire, the stream of fire issuing from him : in the above passage
a flame of fire and a stream of fire represent the good of the
divine love, see n. 934, 4906, 5071, 5215. So in Ezekiel:
"Above the expanse, which was over the head of the cherubs,
was as it were a view of a sapphire stone, the likeness of a
63U.J
GENESIS.
15
throne, and above the likeness of a throne was tlie likeness as
of the aspect of a man above upon it," i. 26 ; chap. x. 1, Also
in tlie firet book of the Kings : " I saw (said Micah the prophet)
Jehovah sitting upon his throne, and all the host of heaven
standing near him, on his right hand and on liis left," xxii. 19.
He that does not know what the particular things represent,
and thence signify, cannot believe otherwise than tliat the Lord
lias a throne, as kings on earth have, and that things are such
as are there related ; when nevertheless there are no such things
in the heavens, but they are so presented to the sight before
those who are in the ultimate heaven, from which, as from
images, they see divine arcana. The Lord's royalty, which sig-
nifies the divine truth proceeding from him, was also represented
by the throne constrncted by Solomon, of which it is thus
written in the first book of the Kings : " Solomon made a great
throne of ivory, and covered it with refined gold ; there were
six steps to the throne, and a round head to the throne from
behind it ; there were hands on this side and on that side at
the place of the seat, and two lions standing near the hands,
and twelve lions standing there above the six steps on this side
and on that side," x. 18 — 20 ; the throne of glory was thus re-
presented ; lions are divine truths combating and conquering;
twelve lions are all those truths in one complex. As almost all
things in the Word have also an opposite sense, so also has a
throne, and in that sense it signifies the kingdom of the false,
as in the Apocalypse: "To the angel of the church which is in
Pergamos; I know thy works, and where thou dwellest, where
the throne of Satan is," ii. 12, 13. Again : "The dragon gave
to the beast, which came up out of the sea, his influence and
his throne, and great power," xiii. 2. Again : " The fifth
angel poured forth his vial on the throne of the heast, and his
kingdom became obscured," Apoc. xvi. 10. And in Isaiah :
" Thou hast said in thy heart, I will ascend into the heavens, I
will exalt my throne above the stars of God," xiv. 13, speaking
of Babel.
5314. Verses 41 — 44. And Pharaoh said to Joseph, See, 1
have set thee over all the land of Egypt. And Pharaoh took
his ring from off his hand, and put it upon Joseph's hand, atid
clothed him with garments of fine linen, and put a necklace of
j/old uj)on his neck. And he made him to he carried in the
second chariot which he had / and they cHed before him, Ahrech
[bow the knee], and they set him over all the land of Egypt.
And Pharaoh said unto Joseph, I am Pharaoh, and without
thee there shall not a man lift up his hand and his foot in all
the land of Egypt. And Pliaraoh said to Joseph, signifies the
fui'ther perception of the natural from the celestial of the s])irit-
ual. See, I have set thee over all the land of Egypt, signifies
dominion over each natural. And Pliaraoh took his ring from
GENESIS.
[Chap. xli.
off his hand, signifies a confirmative concerning the ability
which it [the natural principle] had before. And put it upon
Joseph's hand, signifies that he ceded it all to the celestial of
the spirituah And clothed him with garments of fine linen
denotes an external significative of the celestial of the spiritual;
garments of tine linen are truths from the Divine. And put a
necklace of gold upoii his neck, denotes a significative of the
conjunction of interiors with exteriors, effected by good. And
he made him to be carried in the second chariot, denotes a
significative that all the doctrine of good and truth was from
him. Wliich he had, signifies which was by tlie natural. And
they cried before him, Abrech [bow the knee], signifies acknow-
ledgment by faith and adoration. And they set him over all
the land of Egypt, signifies that liis power was such. And
Pharaoh said unto Joseph, signifies still further perception.
I am Pharaoh, signifies that hence is the natural. And with-
out thee there shall not a man lift up his hand, signifies that
from the celestial of the spiritual is all the ability in what is
spiritual. And his foot, signifies also all the ability in what is
natural. In all the land of Egypt, signifies in each natural.
5315. "And Pharaoh said to Joseph." — This signifies the
perception of the natural from the celestial of the spiritual, as
appears (1.) from the signification of "to say" in the historicals
of the Word, as denoting to perceive, concerning which see
frequently above ; (2.) from the representation of " Pharaoh,"
as denoting the natural ; and (3.) from the representation of
" Joseph," as denoting the celestial of the spiritual, concern-
ing which representations see also above. The reason why it
is the perception of the natural from the celestial of the spirit-
ual which is signified, is, because the natural has all its per-
ception from what is superior to itself, in the present case from
the celestial of the spiritual, which is superior.
5316. " See, I have set thee over all the land of Egypt." — ■
This signifies dominion over each natural, as appears (1.) from
the signification of " setting any one over," as denoting domin-
ion ; and (2.) from the signification of " all the land of Egypt,"
as denoting each natural ; see above, n. 5276. The dominion
is still further treated of which Pharaoh delivered to Joseph
over the land of Egypt, viz., that Pharaoh deprived himself of
liis own power, and submitted Egypt wholly to Joseph ; which
things were so done of the divine providence, in order that
Joseph might put on the representation of the celestial of the
spiritual which the Lord had when in the world, and by which
the Lord arranged his natural and also the sensual, so as to
make each successively divine. This was done in order that
the Word, which was written concerning Joseph, might contain
things divine, thus such things as in the heavens are most holy,
and which are suitable to the angels in the heavens; for tha
5315— 5319.J
GENESIS.
7T
angels in the-lieavens are in the Lord, because in the sphere of
the divine truth proceeding from the Lord ; therefore the divina
things, which are in tlie internal sense of the Word, concern-
ing the Lord and the glorification of his Human, affect them to
such a degree that they thence perceive all the blessedness of
their wisdom and intelligence.
5317. "And Pharaoh took his ring from off his hand."--
This signifies a confirmative of the ability which it [the natural
principle] liad before, as appears (l.)from the representaton of
" Pharaoh," as denoting the natural, concerning which see
above ; (2.) from the signification of " a ring," as denoting a
confirmative, of which we shall speak presently ; and (3.) from
the signification of " a hand," as denoting ability, see n. 878,
3091, 3387, 4931 to 4937, 5296 ; hence it is evident, that taking
the ring from off his hand, signifies, that he renounced the abil-
ity which he had before, and that putting it upon Joseph's hand,
as it follows, signifies that he ceded all ability to the celestial
of the spiritual. That a ring upon the hand is a confirmative
of ability, cannot be so plainly made manifest from parallel
passages in the Word, because rings on the hand are not else-
where named, except only in Luke, where the father of the son
that had spent all he had in riotous living, said to his servants,
" Bring forth the chief robe, and put it on him ; and put a ring
upon his hand, and shoes upon his feet," xv. 22, where also a
ring signifies a confirmative of ability in the house, as of a son,
as before ; nevertheless it is manifest from tlie rituals which
have been handed down to us from ancient times, and are still
in use ; as from the rituals of betrothings and marriages, and
likewise of inaugurations, in which rings are put upon the hand,
by which also is signified a confirmative of ability. Moreover
signets, which were likewise worn on the hand, Jer. xxii. 24,
signify consent and confirmation, see n. 4874.
5318. " And put it upon Joseph's hand." — 'This signifies
that he ceded it [viz., the ability] all to the celestial of the
spiritual, as appears (1.) from the signification of putting a ring
upon another's hand, as denoting a confirmative that one cedes
to another the ability which himself has, see n. 5317 ; and (2.)
from the representation of " Joseph," as denoting the celestial
of the spiritual, concerning which see frequently above.
5319. "And clothed him in garments of fine linen." — 'This
denotes an external significative of the celestial of the spiritual ;
and that garments of fine linen are truths from the Divine ap-
pears from the signification of " garments," as denoting truths,
see n. 1073, 2576, 4545, 4763, 5248. The reason why garments
of fine linen denote truths from the Divine is, because a gar-
ment of fine linen is very bright and at the same time shining,
and truth from the Divine is represented l)y garments of such
brightness and splendour ; the reason of this is, because the
GENESIS.
[Chap. xli.
brightness and splendour of heaven are from the light wliich ia
from tlie Lord, and the light which is from the Lord is the
essential divine truth, see n. 1053, 1521 to 1533, 1619 to 1632,
2776, 3195, 3222, 3339, 3485, 3636, 3643, 3862, 4-1:15, 4419,
4526, 5219 ; therefore when the Lord was transfigured before
Peter, James, and John, his raiment appeared as the light,
Matt. xvii. 2; shining, exceedingly white as snow, so as no
fuller on earth can whiten tliem, Mark ix. 3 ; and glistering,
Luke ix. 29 : it was the essential divine truth, which is from
the Lord's Divine Human, which was thus represented. But
they are exterior trutlis which are represented by the briglitness
of the garments in the heavens, and interior truths by the Ijright-
ness and splendour of the countenance ; hence, to be clothed in
garments of fine linen is here an external significative of truth
proceeding from the celestial of the spiritual, for it was in this
that the Divine of the Lord then was. Fine linen and gar-
ments of fine linen in other parts of the Word also signify truth
from the Divine ; as in Ezekiel : " I clothed thee with needle-
work, atid shod thee with badger-skin, and girded thee with fine
linen, and covered thee with silk. Thus thou wast adorned
with gold and silver, and thy garments were of fine linen, and
silk, and needle-work," xvi. 10, 13 ; speaking of Jerusalem,
which in these verses means the ancient church ; the truths
thereof are described by garments of needle-work, fine linen,
and silk, and by ornaments of gold and silver ; needle-work
signifies scientific truths, fine linen natural truths, and silk
spiritual truths. Again : " Fine linen in needle-work from
i^gypt was thy spreading oxd, that it might be to thee for a sign ;
blue and purple from the isles of Elishah was thy covering,"
xxvii. 7 ; speaking of Tyre, which also means the ancient church
as to tlie knowledges of good and truth ; and fine linen in needle-
work from Egypt which is her spreading out, signifies truth
grounded in scientifics, as a sign or external significative of that
church. And in the Apocalypse : " The merchants of the earth
shall weep and lament over Babylon, because no one any longer
buyeth her wares ; wares of gold and silver, and precious stone,
and pearl, and fine linen, and purple, and silk, and every vossel
of ivory, and every vessel of most precious wood, and of brass,
and iron, and marble," xviii. 11, 12. In this passage all the
expressions signify such things as relate to the church, thus
which relate to truth and good ; but in this case in the opposite
sense, because they are spoken of Babylon. Every one may
see that such things would never have been recounted in the
"Word, which came down from heaven, unless somewhat hea-
venly was involved in each expression ; for wliy should men-
tion be made of worldly wares in treating of Babylon, which
signifies the profane church ? In like manner in another pas-
sage : " Wo, wo, thou great city, which art clothed in fine linen.
5319.]
GENESIS.
79
and purple, and scarlet, bedecked with gold, and precioxis
stones, and pearls," Apoc. xviii. 16. That each of these things
signifies some celestial divine tiling, is very manifest from the
same book, where it is said that the fine linen is the righteous-
ness of the saints : " The time of the marriage of the Lamb is
come, and his wife hath made herself ready. Then it was
granted her that she should he arrayed in fine linen clean and
shining : the fine linen is the righteousness of the saints,^'' xix.
7, 8. The reason why fine linen is the righteousness of the
saints is, because all those who are in truth from the Divine
put on the Lord's righteousness ; for their garments are bright
and shining by virtue of the light which is from the Lord, on
which account truth itself in heaven is represented by what is
bright, n. 3301, 3993, 4007 ; hence also, those who are elevated
into heaven out of a state of vastation, appear in white gar-
ments, because on such occasion they put off that which is of
their own righteousness, and put on that which is of the Lord's
righteousness. That truth from the Divine might be repre-
sented in the Jewish church, it was commanded that there
should be fine linen in the garments of Aaron, and also in the
curtains about the ark ; concerning which it is thus written in
Moses: For Aaron, " Thou shalt embroider <z c/^ne Zme/i,
and thou shalt make a mitre of fine linen^'' Exod. xxviii. 39.
"They made coats of fine linen^ the work of the weaver, for
Aaron and his sons," Exod. xxxix. 27. ''Thou shalt make the
tabernacle ten curtains, li7ien interwoven, and blue, and
purple, and scarlet double-dyed," Exod. xxvi. 1 ; chap, xxxvi. 8.
"Thou shalt make the court of the tabernacle; the hangings
for the court shall be oi fine linen interwoven^'' Exod. xxvii. 9,
18 ; chap, xxxviii. 9. " The vail of the gate of the court was
needle-work, blue, and purple, and scarlet double-dyed, and
fine linen interwoven^'' Exod. xxxviii. 18. Fine linen was com-
manded to be used because all the things which were in and
about the ark, also all the things which were on the garments
of Aaron, were representative of things spiritual and celestial:
hence it may appear how little the Word is understood, unless
it be known what such things represent ; and that scarce any
thing is understood, if it be believed that there is no other holy
principle in the "Word than what is extant in the letter. That
the angels, who are in truth from the Divine, appear clothed
as in fine linen, that is, in what is white and shining, is evident
from the Apocalypse, where the white horse is treated of:
*' He that sat on tlie wh'ite horse was clothed in a vesture
dipped in blood ; and his name is called The Word. His ar-
mies in heaven followed him on white horses clothed in fine
linen white and clean," xix. 13, 14. From these circumstances
it is very manifest, that fine linen is an external significative
of truth from the Divine ; for he that sits on the white horse is
80
GENESIS.
[Chap. xH.
the Lord as to the Word ; that it is the Word is there said ex-
pressly, and the Word is the truth itself from the Divine ; that
the white horse denotes the internal sense of the Word, see n.
2760 to 2763 ; hence white horses denote truths from the
Divine, on which account his armies were seen on white horses,
and were clothed in fine linen white and clean.
5320. " And put a necklace of gold upon his neck." — ^Thia
denotes a significative of the conjunction of interiors with exte-
riors elfected by good, as appears from the signification of " the
neck," as denoting the influx and also the communication of
superiors with inferiors, or, what is the same, of interiors with
exteriors, see n. 3542 ; hence a necklace, which encompasses
the neck, is a significative of their conjunction : a necklace of
gold signifies conjunction by good, or which is effected by good,
because gold denotes good, n. 113, 1551, 1552. . A sign of the
conjunction of interior truth with exterior truth is signified by
a necklace on the throat, in Ezekiel : " I adorned thee with or-
naments, and put bracelets on thy hands, and a necklace on thy
throat,'' xvi. 11.
5321. " And he made him to be carried in the second cha-
riot."— This denotes a significative that all the doctrine of good
and truth was from liim, as appears from the signification of
" a chariot," as denoting the doctrine of truth and good, of
which we shall speak presently ; hence to make him to be car-
ried in a chariot is a significative that that doctrine is from him.
These words liave reference to what was before said by Pharaoh,
" Tliou shalt be over my house, and upon thy mouth shall all
my people kiss ; only on the throne will I be greater than thou,"
verse 40. The reason why it signifies the doctrine of good and
truth from him, is, because Joseph represents the Lord as to
the divine spiritual, see n. 3971, 4669, thus as to the divine
truth from the Lord's Divine Human, n. 4723, 4727, from which
divine truth is the celestial of the spiritual. The reason why
all the doctrine of good and truth is thence, is, because the
Lord is doctrine itself, for all doctrine proceeds from him, and
treats of liim : ' for all doctrine treats of the good of love and the
truth of faith, which are from the Lord ; therefore the Lord is
not only in them, but also is each : hence it is manifest, that
the doctrine which treats of good and truth, treats of the Lord
alone, and proceeds from his Divine Human. It is absolutely
impossible for any doctrine to proceed from the Divine itself,
except by the Divine Human, that is, by the Word, which in
the supreme sense is the divine truth from the Lord's Divine
Human. What proceeds immediately from the Divine itself,
cannot be comprehended even by the angels in the inmost
heaven, because it is infinite, and thus transcends all compre-
hension, even that of the angels : but what proceeds from the
Lord's Divine Human, the angels can comprehend ; for this
5320, 5321.]
GENESIS.
81
treats of God as of a Divine Man, concerning whom some idea
may be formed from the Human ; and the idea which is formed
concerning the Human is accepted, of whatever kind it may
be, provided it flows from the good of innocence, and is in the
fooa of charity. This is what is meant by the Lord's words in
ohn : " No one hath seen God at any time ; the only-begotten
Son, who is in the bosom of the Father, he hath manifested
him," i, 18. Again : '* Ye have neither heard the Father's
voice at any tince, nor seen his shape," v. 37. And in Mat-
thew : " No one knoweth the Fatlier but the Son, and he to
whom the Son will reveal him," xi. 27. In very many pas-
sages in the Word mention is made of chariots ; and scarce
any one knows that they signify the doctrinals of good and
truth, and also the scientifics which are of doctrinals : the rea-
son of this is, because nothing spiritual enters the idea, but
only the natural historical, when mention is made of chariots,
also when mention is made of the horses which are before them ;
whereas horses in the Word signify things intellectual, n. 2760
to 2762, 3217, and hence chariots signify doctrinals and their
scientifics. That chariots denote the doctrinals of the church,
and also scientifics, was made manifest to me from the chariots
I so often saw in the other life. Tbere is a place to the right
near the inferior earth, where there appear chariots and horses,
with stables arranged in order : in those places, those who have
been learned in the world, and who have regarded the life as
the end of all learning, walk and converse together. Such
things appear to them from the angels in the higher heavens ;
for when they are conversing about things intellectual, and
about doctrinals and scientifics, then such tilings appear to the
spirits in those places. That such things are signified by cha-
riots and horses, may be very evident from the consideration,
that Elijah appeared to be carried into heaven by a chariot of
fire and horses of fire, and that he and likewise Elisha were
called the chariot of Israel and the horsemen thereof ; concern-
ing whom it is thus written in the second book of the Kings :
" jSehold a chariot of fire and horses of fire came between them ;
and Elijah went up in a whirlwind into heaven ; and Elisha
saw it and cried. My father, my father, the chariot of Israel and
the horsemen thereof^'' ii. 11, 12 ; and concerning Elisha in the
same book : " When Elisha was sick of his disease of which he
died, Joash king of Israel came down to him, and wept before
his laces, and said, My father, my father, the chariot of Israel
and the horsemen thereof, xiii. 14. The reason why they were
so called is, because both Elijah and Elisha represented the
Lord as to the Word ; see preface to chap, xviii. Genesis, and
n. 2762, 5247. The Word itself is principally the doctrine of
good and truth ; for hence is all doctrine : from the same cause
also it was, that to the boy, whose eyes Jehovah opened, the
VOL. VI. 6
82
GENESIS.
[Chap, xll
moiintaiTi appeared full of horses and chariots of fire, round
about Elisha, 2 Kings vi. 17. Tliat a cliaviot denotes what is
doctrinal, and a horse what is intellectual, is manifest also from
other passages in the Word, as in Ezekiel : "Ye shall be satiated
at my table with horse and chariot, with the mighty and every
man of war. Thus will I give my glory to the nations," xxxix.
20, 21 ; Apoc. xix. 18, speaking of the Lord's advent : that a
horse and a chariot in those passages do not signif;y a horse and
a chariot, is plain to every one ; for they were not to be satiated
with these at the Lord's table, but with snch things as are sig-
nified by a horse and a chariot, viz., the intellectuals and doc-
trinals of good and truth. Horses and chariots have a similar
signification iu the following passages : " The chariots of God
are two myriads, thonsands of peace-makers ; the Lord is in
them, in the sanctuary of Sinai," Psalm Ixviii. 17. Again:
" Jehovah covereth himself with light as with a garment : he
stretcheth out the heavens as a curtain, laying the beams of his
chambers in the waters ; he maketh the clouds his chariots ^ he
walketh on the wings of the wind," Psalm civ. 2, 3. And in
Isaiah : " The prophetic of the desert of the sea. Thus said the
Lord to me. Set a watchman to view ; let him announce it.
Then he saw a ch ai'iot, a pair of horsemen, a chariot of an ass,
a chariot of a camel,' and he hearkened a hearkening, the
hearkening'was great. And he cried, A lion : my lord, I stand
continually upon the watch-tower in the day time, and I am
set on my guard all the nights : and behold a chariot of a man,
and a pair of horsemen: and he said, Babylon is fallen, is
fallen," xxi. 6—9. Again : " Then they shall bring all your
brethren in all nations an offering to Jehovah, on ho?'ses, and in
chariots, and in coaches, and on mules, and on swift leasts, to
the mountain of my holiness, Jerusalem," Chap. Ixvi.^ 20.
Again : " Behold Jehovah will come in fire ; and his chariot is
like a storm," Ixvi, 15. And in Habakkuk: "Was Jehovah
wroth with the rivers? was thine anger against the rivers ? was
thy wrath against tlie sea, that thou ridest on thy horses ? thy
chariots are salvation,'''' iii. 8. And in Zechariah : " I lifted up
mine eyes, and saw ; when lo ! four chariots going forth from
between two monntains, and the mountains were mountains of
brass. To the first chariot were red horses, to the second cha-
riot were Hack horses, to the third chariot were white horses, and
to the fourth chariot were gristed horses,'''' vi. 1 — '3. And in
J eremiah : " There shall enter through the gates of this city
kings and princes, sitting on the throne of David, riding in a
chariot, and on horses, themselves and their princes, the man of
Judah, and the inhabitants of Jerusalem : and this city shall be
inhabited for an age," xvii. 25 ; chap. xxii. 4. The city which
shall be inhabited for an age is not Jerusalem, but the church
of the Lord which is signifie'd by Jernsalem, n. 402, 2117, 3654,*
5321.]
GENESIS.
83
the kings who shall enter in through the gates of thai city, are
not kings bnt the truths of the church, n. 1672, 172S, 2015,
2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068 ; so neither are
the princes princes, hut the primaries of truth, n. 1482, 2089,
5044; those who sit on the throne of David are the divine
truths which proceed from the Lord, n. 5313 ; those who ride
in chariots and on horses are the intellectuals and doctrinals
thence derived. Chariots are also frequently mentioned in the
historicals of the Word ; and as the historicals of the Word are
all representative, and the expressions signify such things as
are in the Lord's kingdom and the church, chariots also have a
similar signification. Whereas several expressions in the Word
have also an opposite sense, so likewise have chariots, and in
that sense they signify the doctrinals of the evil and the fiilse,
and also the scientifics confirming them, as in the following
passages : " Wo to them that go down into Egypt for help, and
stay on the horse and trxtst in the chariot, because it is many,
and on horses, because they are very strong ; but look not to
the Holy One of Israel," Isaiah xxxi. 1. A^ain : " By the hand
of thy servants thou hast blasphemed the Lord, and hast said.
By the imdtitxide of my chariots I have ascended the heiglit of
the mountains, the sides of Lebanon, where I will cut ofl" the
tallness of its cedars, the choice of its firs," xxxvii. 24 ; this is
the prophetic reply to the haughty speech of Rabshakeh, the
general of the king of Assyria. So in Jeremiah : Behold,
waters coming up from the north, which shall become an over-
flowing stream, and shall overflow the earth and the fullness
thereof, the city and them that dwell therein ; and every inhab-
itant of the earth shall howl, at the noise of the stamping of his
horses' strong hoofs, at the tumult of his chariots, the rattling
of his wheels,^'' xlvii. 2, 3. And in Ezekiel : " By reason of
the ahmdance of his horses their dust shall cover thee; hy rea-
son of the voice of the rider, of the wheel, and of the chariot, thy
walls shall be moved ; when he shall enter into thy gates, ac-
cording to the entrance of a city broken through : hy the hoofs
of his horses he shall trample upon all thy streets," xxvi. 10,
11. And in Haggai : " I will overturn the throne of the king-
doms, and will destroy the strength of the kingdoms of the na-
tions ; I will also overturn the chariot and those that ride therein,
and the horses and their hoi^sem en shall go down." ii. 22. And
in Zechariah : "I will cut ofl" ^/ie chariot from Ephraim, and the
horse from Jerusalem ; I will cut olf the bow of war : he shall
speak peace to the nations," ix. 10. And in Jeremiah : "Egypt
comes up like a flood, and like floods his waters are moved ;
for he said, I will go up, I will cover the earth, I will destroy
the city and those that dwell therein. Come up, ye horses ; be
mad, ye cha7nots," xlvi. 8, 9. The horses and chariots, with
which the Egyptians pursued the sons of Israel, and with which
84
GENESIS.
Chap, xli.]
Pharaoh entered the Ked Sea, where the wheels of tlie chariots
were taken off, and tlie several particulars concerning horses
and chariots which make tlie greatest part of that description,
Exod. xiv. 6, 7, 9, 17, 23, 25, 26, and chap. xv. 4, 19, signifj
the intellectuals, doctrinals, and scientifics of the false, and the
consequent reasonings which pervert and extinguish the truths
of the church : the destruction and death of such things are
there described.
5322. ""Which he had." — This signifies which was by the
natural, viz., the doctrine of good and truth, as appears from
the series of things in the internal sense, also from what has
been explained above, n. 5313.
5323. "And they cried before him, Abrech [bow the knee]."
— This signifies acknowledgment by faith and adoration, as
appears (1.) from the signification of crying [or shouting], as
denoting acknowledgment by faith, of which we shall speak
presently ; and (2.) from the signification of Abrech, as denoting
adoration ; for Abrech in the original tongue means bend ike
knees, and the bending of the knees is adoration. All internal
eftbrts which are of the will, thus which are of the love or aflTec-
tion, consequently which are of the life, have external acts or
gestures corresponding to them, which acts or gestures fl^ow
from the very correspondence of exteriors with interiors : holy
fear, and humiliation grounded therein, consequently adoration,
have acts or gestures corresponding to them, viz., the bending
of the knees, the falling down upon the knees, and also the
prostration of the body even to the earth. In that state, if the
adoration be fi'om genuine humiliation, ov if the humiliation
be from genuine holy fear, there is a failing of the spirits, and
hence a falling down of the joints in the neighbourhood or inter-
mediate part where the spiritual is conjoined to the natural,
thus where the knees are ; for the parts which are beneath have
correspondence with natural things, and the parts which are
above with spiritual things : hence, bending the knees is a sign
representative of adoration ; with celestial men this act is spon-
taneous, but with the spiritual it is voluntary. Formerly when
kings were carried in a chariot, they bended the knees before
them ; because kings represent the Lord as to the divine truth,
and a chariot signifies the Word. The ceremony of this adora-
tion commenced, when it was known what it represented, and
then the kings attributed the adoration not to tliemselves, but
to the royalty itself separate from themselves, although adjoined
to them. The royalty was to them the law, which, as it was
from the divine truth, was to be adored in the king so far as he
was the guardian thereof ; thus tlie king himself attributed
nothing of royalty to himself except the guardianship of the
law, from which so far as he receded, so far he receded also
from royalty, knowing that adoration from any other source
5322—5326.]
GENESIS.
85
than from the Law, that is, any other than of the law in itself,
was idolatry ; that the royalty is the divine truth, see n. 1672,
1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5069, conse-
quently the royalty is the law, which in itself is the truth of
a kingdom, according to which the subjects therof are to live.
From these considerations it may appear, that Abrech, or bend
the knees, signifies adoration. As a cry or shout also is an act
which corresponds to a living confession or acknowledgment
from faith, therefore also among the ancients it was customary
tc cry or shout, when such a thing was signified ; and on this
account mention is made of crying or shouting in the Word
throughout, when confession and acknowledgment from faith
are treated of, as concerning John the Baptist in John : " He
testified concerning Jesus, and cried^ saying, This was he of
whom I said. He that cometh after me was before me ; because
he was prior to me. I am the voice of one crying in the wilder-
ness. Make straight the way of the Lord," i. 15, 23. Again :
"They took branches of palms, and went to meet Jesus, and
cried, Hosanna, blessed is he that cometh in the name of the
Lord, the King of Israel," xii. 13. And in Luke : " Jesus said
to the Pharisees, If these should be silent, the stones would cry
out^'' xix. 40. As crying (or shouting) signifies acknowledg-
ment from faith, and thence reception from that acknowledg-
ment, therefore it is occasionally written of the Lord, that he
cried out, as in John, chap vii. 28, 37 ; chap. xii. 44, 45 ; and
also in Isaiah : " Jehovah shall go forth as a hero ; he shall stir
up zeal as a man of wars ; he shall utter his voice, he shall also
c;'y," xlii. 13. That to cry in the opposite sense denotes non-
acknowledgment, thus a turning away, may be seen, n. 5016,
5018, 5027, and that it is predicated of the false, n. 2240.
5324. "And they set him over all the land of Egypt." —
This signifies that his power was such, as appears from the sig-
nification of setting him over all the land of Egypt, as denoting
dominion over eacn natural, see above, n. 5316 ; but in the pre-
sent case that his dominion is such as was described in what
immediately precedes, thus that his power was such.
5325. "And Pharaoh said unto Joseph." — This signifies still
further perception, as appears (1.) from tlie signification of " say-
mg," (2.) of " Pharaoh," and (3.) of " Joseph," as denoting the
perception of the natural from the celestial of the spiritual, see
n. 5315 ; in the present case further perception, because it is
said again.
5326. " I am Pharaoh." — This signifies that hence is the
natural, as appears from the representation of " Pharaoh," as
denoting the natural, see n. 5079, 5080, 5095, 5160 : that the
expression "I am Pharaoh" signifies that hence is the natural,
is evident from what presently follows; for it is said, " Witlii)ut
<ihee there shall not a man lift up his hand and his foot in all
GENESIS.
[Chap. xli.
the land of Egypt," which signifies that all the ability was from
him in each natural ; and because those things which are in the
natural are meant by the following words, therefore it is first
said, am Pharaoh." By the natural being hence is meant,
that the natural is from the celestial of tlie spiritual. The case
herein is this : the natural with the man wlio is created anew,
that is, who is regenerated, is altogether different from what it
is with the man who is not regenerated : the natural with the
man who is not regenerated, is every thing ; hence spring all
his thoughts and desires, but not from the rational, still less
from the spiritual, because tliese are closed, and for the greatest
part extinct ; but with the man who is regenerated, the spiritual
becomes every thing, not only disposing tlie natural to think and
to desire, but also constituting the natural, just as the cause
constitutes the efifect; for in every eff"ect there is nothing which
acts but the cause : thus the natural becomes like the spiritual ;
for the natural things which are therein, as the scientifics and
knowledges, which have a tincture of somewhat from the na-
tural world, do not act at all from themselves, but only stipu-
late that the spiritual shall act in and by tlie natural, and thus
naturally; in like manner as in the effect: in the effect there
are more things than in the cause, but they are such as only
enable the cause to act in tlie eflect the eflfect itself, and
actually to produce itself in that degree. From these few con-
siderations it may be seen how the case is with the natural
appertaining to the man who is created anew, that is, who
is regenerated : such is the meaning of the expression " hence is
the natural," which is signified by the words, " I am Pharaoh."
5327. "And without thee there shall not a man lift up his
hand." — This signifies that from the celestial of the spiritual is
all the ability in what is spiritual, as appears from the signifi-
cation of "a hand," as denoting ability, see n. 878, 3387, 4931
to 4937, 5296 : hence by a man's not lifting up his hand with-
out thee, is denoted that they had no ability but from him
alone ; thus that he, viz., the celestial of the spiritual, had all
the ability. That ability in what is spiritual is signified by
" a hand," will be seen in what now follows.
5328. "And his foot." — This signifies also all the ability in
what is natural, as appears from the signification of " the foot,"
as denoting what is natural, see n. 2162, 3147, 3761, 3986,
4280, 4938 — 4952, in the present case ability in what is na-
tural ; for by lifting up the foot, as by lifting up the hand, is
signified ability ; but by lifting up the hand ability in what is
spiritual, and by lifting up the foot ability in what is natural ;
for the parts in the body which are above the feet, have reference
to things spiritual. This is especially evident from the Grand
Man, or from the three heavens, when the whole heaven is
Itresented to view as one man, in which case the inmost oi
5327—5330.]
GENESIS.
87
third heaven has reference to the head, the middle or second
heaven to the body, and the ultimate or first to the feet : the
reason why the inmost or third heaven has reference to the
head is, because it is celestial, and the reason why the second
or middle heaven lias reference to the body is, because it is
spiritual, and the reason why the ultimate or first heaven has
reference to the feet is, because it is natural : on this account
the neck, as it is intermediate, signifies influx, and the com-
munication of things celestial witli things spiritual ; and the
knees, which also are intermediate, influx, and the communi-
cation of things spiritual with things natural. Hence it is evi-
dent that by lifting up the hand is signified ability in what is
spiritual, and by lifting up the foot ability in what is natural ;
and therefore the ability, which is signified by the hand, is pre-
dicated of what is spiritual, viz., of truth from good ; see n. 3001,
3563, 4931 — i937. By what is spiritual we mean that in the
natiu-al which is of the light of heaven, and by what is natural
we mean that in the natural whicli is of the light of the world ;
for all the former is called spiritual, and all the latter
natural.
5329. " In all the land of Egypt." — Tliis signifies in each
natural, as appears from the signification of "all the land of
Egypt," as denoting each natural ; see above, n. 5276. Such
now are the tilings which the angels perceive, when a man reads
that Pharaoh took his ring from off his hand, and put it upon
Joseph's hand, and clothed him with garments of fine linen,
and put a necklace of gold upon his neck, and made liim to
be carried in the second chariot wliich lie had, and they cried
before him. Bow the knee, and set him over all the land of
Egypt. For the angels cannot at all perceive the historicals,
because they are such things as are of the world, but not such
as are of heaven ; and the things which are of tlie world do not
appear to them : but as there is a correspondence of all things
which are in the world with those which are in heaven, there-
fore the angels perceive heavenly things when a man per-
ceives worldly things. Unless this were the case, it would not
be possible for any angel from heaven to be with man. But
to make this possible, the "Word was given, in which the angels
may perceive a holy divine principle, and be able to communi-
cate it to the man with whom they are present.
5330. Verse 45. And Pharaoh called the name of Joseph
Zaphnath Paaneah and he gave him Asenath the daughter
of Potipher the priest of On for a woman : and Joseph went
forth over the land of Egypt. And Pharaoh called the name
of Josepli Zaphnath Paaneali, signifies the quality of the celes-
tial of the spiritual at that time. And he gave him Asenath
the daughter of Potipher the priest of On for a woman, signi-
fies the qualit}' of the marriage of truth with good and of good
88
GENESIS.
[Chap. xli.
with truth. And Joseph went fortli over the land of Egypt,
signifies when each natural was his.
5331. "And Pharaoh called the name of Joseph Zaphnath
Paaneah." — This signifies the quality of the celestial of the
spiritual at that time, as appears from the signification of " a
name," and calling a name, as denoting quality ; see n. 144,
145, 1754, 1896, 2009, 2628, 2724, 3006, 3237, 3421. Zaphnath
Paaneah in the original tongue signifies a revealer of hidden
things and an opener of things to come; which in the celestial
sense signify the Divine therein [viz., in the celestial of the
spiritual] ; for to reveal hidden things and to open things to
come is of God alone ; this is the quality which that name in-
volves, and it is also the quality of tlie celestial of the spiritual ;
for the celestial of the spiritual is the good of trutli in which is
the Divine, or which is immediately from the Divine. This,
viz., the celestial of the spiritual whe rein is the Divine, the
Lord alone had when he was in the world, and it was the
Human which was capable of admitting into it the very Divine
itself, and which could be put ofi^ when the Lord made all the
Human in himself Divine.
5332. " And he gave him Asenath the daughter of Potipher
the priest of On for a woman." — This signifies the quality of
the marriage of truth with good and of good with truth, as
appears from the signification of " givirig for a woman," as
denoting marriage. The reason why it is the marriage of good
with truth and of truth with good is, because no other is meant
by marriages in the spiritual sense, and hence no other by mar-
riages in the Word, The daughter of the priest of On signifies
the truth of good, for a daughter is the affection of truth, and
a priest is good, but Joseph is the good of truth in which is the
Divine, which is the same with the celestial of the spiritual ;
hence it is evident that the marriage of truth with good and of
good with truth is signified. The quality of this marriage is
what is signified ; but this quality cannot be further expounded,
because the quality which the Lord had in the world cannot
be comprehended, even by the angels ; only some faint idea
may be formed respecting it from such things as are in heaven,
as from the Grand Man, and from the celestial of the spiritual
whicli is therein by virtue of the influx of the Lord's Divine ;
nevertheless this idea is only like thick shade compared with
the light itself, for it is most general, thus scarcely any thing
respectively.
5333. " And Joseph went forth over the land of Egypt." —
This signifies wlien each natural was his, as appears (1.) from
the signification of " to go forth," as here denoting to flow-in ;
and (2.) from the signification of " the land of Egypt," as de-
noting the natural mind, of which much has been said above,
thus as denoting each natural ; ajid whereas to go forth signi-
5331—5335.]
GENESIS.
89
fies to flow-in, and the land of Egypt signifies each natural,
therefore by those words, together with the preceding, is sio^ni-
fied the quality of the celestial of the spiritual, and the quality
of the marriage of good with truth and of truth with good, when
the celestial of the spiritual by influx made each natural its
own : what is meant by making the natural its own, may be
seen, n. 5326, just above.
533-i. Verses 46 — i9. And Joseph xoas a son of thirty
years when he stood before Pharaoh king of Egypt / ajid Jo-
seph went forth from before Pharaoh, and passed through all
the land of Egypt. And in the seven years of abundayice of
provision, the land made collections. And he gathered together
all the food of the seven years, which were in the land of Egypt^
and gave the food in the cities, the food of the field of the city,
what things were round about it, he gave in the midst thereof.
And Joseph gathered corn as the sand of the sea very much,
insomuch that he ceased to number it, because it was without
number. And Joseph was a son of thirty years, signifies a full
state of remains. "When he stood before Pharaoh king of
Egypt, signifies when his presence was in the natural. And
Joseph went forth from before Pharaoh, signifies when the
natural in general was his. And passed through all the land
of Egypt, signifies when he made the particulare therein sub-
ordinate and submissive. And in the seven years of abundance
of provision the land made collections, signifies the first states
wlien truths are multiplied into series. And he gathered to-
gether all the food of the seven years, signifies the conservation
of truth adjoined to good, multiplied in the first times. Which
were in the land of Egypt, signifies which is in the natural.
And gave the food in the cities, signifies that he stored it up
in the interioi"s. The food of the field of the city, signifies
which are proper and suitable thereto. What things were
round about it, he gave in the midst thereof, signifies what
things were before in the exterior natural he stored up in the
interiors of the interior natural. And Joseph gathei'cd corn as
the sand of tlie sea very much, signifies the multiplication of
truth from good. Insomuch that he ceased to number it, be-
cause it was without number, signifies of a quality in which
was the celestial from the Divine.
5335. " And Joseph was a son of thirty years." — ^This sig-
nifies a full state of remains, as appears (1.) from the significa-
tion of " thirty," as denoting what is full of remains, of which
we shall speak presently ; and (2.) from the signification of
" years," as denoting states, see n. 482, 487, 488, 493, 893. In
the Word the number thirty signifies somewhat of combat, and
also what is full of remains. Tlie reason why it has this two-
fold signification is, because it is compounded of five and six
multiplied into each other, and also of three and ten multiplied
90
GENESIS.
[Chap. xli.
into each other : from five multiplied into six, it signifies some-
what of combat, n. 2276; because five signify somewhat, n
649, 4638, 5291 ; and six combat, 730, 737, 900, 1709 : but
from three multiplied into ten it signifies what is full of remains,
because three signify what is full, n. 2788, 4495, and ten re-
mains, n. 576, 1906, 2284. That a compound number involves
the like with the simple numbers of which it is compounded,
see n. 5291 ; that remains are the truths joined to good stored
up by the Lord in man's interiors, see n. 468, 530, 560, 561,
676, 660, 1050, 1738, 1906, 2284, 5135. A fullness of remains
is also signified by thirty, by sixty, and by a hundred, in Mark :
" The seed which fell on good ground, yielded fruit springing
up and growing, and brought forth one thirty, and another
sixty, and another a hundred,^'' iv. 8, 20. All these three num-
bers, which arise by multiplication from ten, signify a fullness
of remains. And as a man cannot be regenerated, that is, be
admitted into spiritual combats whereby regeneration is ef-
fected, until he has received remains to the full, therefore it
was ordained that the Levites should not do work in the tent
of the assembly, until they had completed thirty years ; their
work or function is also called warfare ; on which subjects it
is thus written in Moses : " Take the sum of the sons of Kohath
out of the midst of the sons of Levi, from a son of thirty years
and upwards, to a son of fifty years, every one that cometh to
the waif are, to do work in the tent of the assembly," Numb,
iv. 3, 4. The like is said of the sons of Gershon and of the sons
of Merari, verses 22, 23, 29, 30, 35, 39, 43 of the same chapter.
The like is involved in what is said of David, that " when he
was a S071 of thirty years he began to reign," 2 Sam. v. 4.
From these considerations it is now evident why the Lord
" did not manifest himself until he was of thirty years,^''
Luke iii. 23 ; for he was then in the fullness of remains : but
the remains which the Lord had, he himself had procured to
himself, and they were divine, whereby he united the human
essence to the divine, and made it divine ; see n. 1906. It is
then from him that thirty years signify a full state as to re-
mains, and that tlae priests the Levites entered upon their func-
tions when they were thirty years old ; and because David was
to represent the Lord as to the royalty, therefore neither did
he begin to reign until he was of that age ; for every repre-
sentative is derived from the Lord, and hence has respect to
the Lord.
5336. " When he stood before Pharaoh king of Egypt." — ■
This signifies when his j^resence was in the natural, as appears
(1.) from the signification of " standing before " any one, as de-
noting presence ; and (2.^ from the representation of " Pharaoh"
king of Egypt, as denotmg a new state of the natural, or a new
natural man, see n. 5079, 5080, thus the natural in which waa
5336, 5337.]
GENESIS.
91
now the celestial of the spiritual, and which the celestial of the
spiritual now made its own, which is also signified by the words
immediately following, "And Joseph went forth from before
Pharaoh."
5337. " And Joseph went forth from before Pharaoh." —
This signifies when the natural in general was his, as appears
(1.) from the signification of "to go forth," as denoting to be
his, of which we shall speak presently ; and (2.) from the repre-
sentation of " Joseph," as denoting the celestial of the spiritual ;
and (3.) of "Pharaoh," as denoting the natural, concerning
which see above. That to go forth denotes to be his, or his
own, is evident from what goes before and from what follows,
and also from the spiritual sense of that expression ; for to go
forth or to proceed, in the spiritual sense, is to present one's
self before another in a form accommodated to him, thus to
present one's self the same only in another form : in this sense,
foing forth is predicated of the Lord in John : Jesus said of
imself, " I came forth and come from God," viii. 42. "The
Father loveth you, because ye have loved me, and have believed
that I came forth from God. I came forth from the Father^
and came into the world : again I leave the world, and go to
the Father. The disciples said, We believe that thou earnest
forth from God'' xvi. 27, 28, 30. "They have known truly
that 1 came forth from God,"" xvii. 8. The following cases
may serve to illustrate what is meant by going forth or pro-
ceeding. It is said that truth goes forth or proceeds fi-om good,
when truth is the form of good, or when truth is good in a form
which the understanding can apprehend. It may also be said
that the understanding goes forth or proceeds from the will,
when the understanding is the will formed, or \^hen it is the
will in a form apperceivable to the internal sight. In like
manner it may be said that thought, which is of the understand-
ing, goes forth or proceeds, when it becomes speech, and the
will when it becomes action. Thought clothes itself in another
form when it becomes speech ; but still it is the thought which
so goes forth or proceeds ; for the words and sounds, which are
put on, are mere additions, which cause the thought to be con-
veniently apperceived ; in like manner the will takes another
form when it becomes action ; but still it is the will which is
presented in such a form ; the gestures and motions, which are
put on, are mere additions, which cause the will to appear and
affect conveniently. It may also be said that the external man
goes fui tli or proceeds from the internal, yea substantially, be-
cause tlie external man is nothing else but the internal so formed
that it may act suitably in tlie woi-ld wherein it is. From
these considerations it may be manifest what going forth or
proceeding is in the internal sense; viz., that wlien it is predi-
cated of tlie Lord, it is the Divine funned as a man, thus uc-
92
GENESIS.
[Chap. xli.
coramodated to the perception of believers ; nevertheless each
is one.
5338. " And passed through all the land of Egypt." — This
signifies when he made the particulars therein, viz., in the na-
tural, subordinate and submissive, as appears from the signifi-
cation of " all the land of Egvpt," as denoting each natural,
see n. 5276, 5278, 5280, 5288, 5301 ; that to pass through that
land denotes to make the particulars in the natural subordinate
and submissive, is evident from what goes before.
5339. " And in the seven years of abundance of provision,
the land made collections." — This signifies the first states when
truths are multiplied into series, as appears (1.) from the signi-
fication of " seven years," as denoting the first states ; for seven
years preceded wherein was abundance of provision, and seven
years followed wherein was famine ; that years are states, see n.
482, 487, 488, 493, 893 ; (2.) from the signification of " abun-
dance of provision," as denoting the multiplication of truth,
see n. 5276_, 5280, 5292 ; " the land made," signifies that this
multiplication was made in the natural principle, for the land
here denotes the natural, as just above, n. 5338 ; and (3.) from
the signification of " collections," as denoting series. In regard
to series, which are signified by collections, the case is this :
with the man who is reformed, at first there are insinuated
general truths, next the particulars of general truths, and lastly
the singulars of particulars; particulars are arranged under
general truths, and singulars under particulars ; see n. 2384,
3057, 4269, 4325, 4329, 4345, 4383, 5208. In the Word those
arrangements or ordinations are signified by bundles, in the
present case by handfnls or collections, and they are nothing
but the series into which multiplied truths are arranged or dis-
posed. These series with the regenerate are according to the
orderly arrangement of the societies in the heavens ; but with
the unregenerate and those who cannot be regenerated, they
are according to the arrangements of the societies in the hells ;
hence the man who is in evil, and thence in what is false, is a
hell in the least form, and the man who is in good, and thence
in truth, is a heaven in the least form. But concerning these
series, by the divine mercy of the Lord, more will be said
elsewhere.
5340. " And he gathered together all the food of the seven
years." — This signifies the conservation of truth adjoined to
good, multiplied in the first times, as appears (1.) from the
signification of " to gather together," as here denoting to con-
serve ; for he gathered it together and gave it in the cities and
in the midst, by which is signified that he stored it up in the
interiors, thus that he conserved it, for it became of use in the
years of famine ; and (2.) from the signification of " food," as
denoting all that by which the internal man is nourished; that
6338—5342.]
GENESIS.
93
this is good and truth may be manifest from the correspondence
of earthly food, with which the external man is nourished, with
spiritual food witli which the internal man is nourished ; in the
present case therefore it is truth adjoined to good, this being
what is conserved and stored up in the interiors : the seven
years signify the first states when truths are multiplied, see n.
5339 ; hence it is evident that " he gathered together all the
food of the seven years," signifies the conservation of truth
adjoined to good, multiplied in the first times. It is said '* the
conservation of truth adjoined to good ;" but as few know what
is meant by truth adjoined to good, and still less how and when
truth is adjoined to good, it may be expedient to say somewhat
on the subject: truth is conjoined to good, when a man per-
ceives delight in doing well to his neighbour for the sake of
truth and good, but not for the sake of himself and the world ;
•when a man is in that aff"ection, the truths which he hears, or
reads, or thinks, are conjoined to good ; which also is usually
apperceived from the aflfection of truth for that end.
5341. ""Which were in the land of Egypt." — This signifies
which is in the natural, as appears from the signification of
" the land of Egpvt," as denoting the natural mind, see n.
6276, 5278, 5280, 5288, 5301, thus the natural.
5342. " And gave the food in the cities." — This signifies
that he stored it up iji the interiors, viz., the truths adjoined to
good, as appears (1.) from the signification of " to give," in this
case, as denoting to store up ; (2.) from the signification of
"food," as denoting truth adjoined to good, see just above, n.
5340 ; and (3.) from the signification of " cities," as denoting
the interiors of the natural mind, see above, n. 5297. That
truths adjoined to good are stored up in the interiors of the
natural mind, and are there preserved for the use of the sub-
sequent life, especially for use in temjitations during man's re-
generation, is an arcanum which few at this day are acquainted
with ; it may therefore be expedient to show how the case is.
The seven years of abundance of provision signify truths first
multiplied, and the corn being stored up in the cities and in the
midst signifies that those truths adjoined to good are stored up
in man's interioi-s ; and the seven years of famine, and the sus-
tenance at that time from the collections, signify a state of re-
feneration by truths adjoined to good stored up in the interiors,
his is the arcanum. Every man from his first infancy to his
first boyhood is introduced by the Lord into heaven, and indeed
among the celestial angels, by whom he is kept in a state of
innocence ; in which state, it is well known, infants remain
until the commencement of boyhood : -when the age of boyhood
commences, he then by degrees puts oft' the state of innocence,
but still he is kept in a state of charity by the aflTection of mu-
tual charity towards his like, which state in several instances
94
GENESIS.
[Chap. xli.
continues even to youth ; he is then among spiritual angels : at
this time, as he now begins to think from himself, and to act
accordingly, he cannot any longer be kept in charity as hereto-
fore, for he calls forth the hereditary evils by which he suffers
himself to be led : when this state arrives, the goods of charity
and innocence, which he had before received, according to the
degrees in which he thinks evils and confirms them by act, are
exterminated ; nevertheless they are not exterminated, but they
are withdrawn by the Lord towards the interiors, and are there
stored up. As however he has not yet known truths, therefore
the goods of innocence and charit}'-, which he had received in
those two states, have not yet been qualified ; for truths give
quality to ^ood, and good gives essence to truths ; on which
account he is from that age imbued with truths by instruction,
and especially by his own thoughts and consequent confirma-
tions : so far therefore as he is now in the afiection of good, so
far truths are conjoined by the Lord to the good which he has,
n. 6340, and are stored up for use : this state is what is signi-
fied hy the seven years of abundance of provision ; those truths
adjoined to good are what in the proper sense are called re-
mains. So liir therefore as a man suffers himself to be regene-
rated, so far the remains serve for use, for so far a supply from
them is drawn forth by the Lord, and sent into the natural, in
order to produce a correspondence of the, exteriors with the in-
teriors, or of natural things with spiritual ; this is effected in
the state which is signified by the seven years of famine ; such
is the arcanum. The man of the church at this day believes,
that whatever be the quality of any one's life, still by mercy
he can be received into heaven, and there enjoy eternal blessed-
ness ; for he supposes that it depends only on admission : in
this however he is much deceived ; for no one can be admitted
and received into heaven, unless he has received spiritual life,
and no one can receive spiritual life, unless he is regenerated,
and no one can be regenerated unless by the good of life con-
joined to the truth of doctrine ; hence he has spiritual life. That
no one can come into heaven unless he has received spiritual
life by regeneration, the Lord plainly declares in John : Verily,
verily, I say unto thee, Unless any man he horn again, he can-
not enter into the kingdom of God, iii. 3 ; and presently after:
Verily, verily, I say unto thee. Unless any man he horn of
water and of the Spirit, he cannot enter into the kingdom of
God, verse 5 of the same chapter ; water is the truth of doc-
trine, n. 2702, 3058, 3424, 4976, and spirit is the good of life.
No one enters by baptism, but baptism is a significative of re-
generation, which the man of the church ought to remember.
5343. "The food of the field of the city."— This signifies
which are proper and suitable thereto, viz., the truths adjoined
to good in the interiors, as appears from the signification of
5343, 5344.]
GENESIS.
95
'* food," as denoting truths adjoined to good, see n. 534(>, 5342 ;
the truths which are proper and suitable to the interiors are
signified by the food of tne field of the city, because the field
belonged to the city, and constituted its environs : the things
which constitute the environs, in the internal sense, signify the
things suitable and proper, on which account also it is presently
said, " what things were round about it, he gave in the midst
thereof." The tilings which constitute the environs signify
things proper and suitable, because all truths joined to good
are ranged into series, and the series are such that in the midst
or inmost of every one there is truth joined tc good, and round
about this midst or inmost are the truths proper and suitable
thereto, and thus in order even to the outermost, where the
series vanishes ; the series themselves are also arranged in a
similar manner one among another, and are varied according
to changes of state. That there are such arrangements of truths
joined to good, can be presented to the very sight in the other
life ; for in the light of heaven, in which are intelligence and
wisdom, such things can be exhibited to the view, but not in
the light of the world ; neither can they in the light of heaven
with the man whose interiors are not open, nevertheless he may
acknowledge them from a rational intuition, and thereby see
them rationally from the light of heaven. These arrangements
derive their origin from the arrangements of the angelical so-
cieties in heaven ; for as these societies are arranged, so also
are the series of truths joined to good arranged with the regen-
erate, for the latter correspond to the former.
5344. " What things were round about it, he gave in the
midst thereof." — This signifies what things were before in the
exterior natural, he stored up in the interioi-s of the interior
natural, as appears (1.) from the signification of "round about,"
as denoting the things without, thus what were in the exterior
natural ; and (2.) from the signification of " the midst," as de-
noting the things within, see n. 1074, 2940, 2973, thus what
were in the interior natural. The reason why in the midst
thereof^ or of the city, denotes the interiors of the interior
natural is, because a city signifies the interiors, n. 5297, 5342,
The interiors of the interior natural are those things therein
which are called spiritual, and the spiritual things therein are
what are from the light of heaven, from which light those
things therein are illuminated which are from the light of the
world, which are properly called natural ; in the spiritual things
therein are stored up truths adjoined to good. The spiritual
things therein are such as correspond to the angelic societies in
the second heaven ; with this heaven man communicates by re-
mains ; it is this heaven which is opened when a man is regen-
erating, and it is this heaven which is closed when a man does
not suffer himself to be regenerated ; for remains, or truths and
96
GENESIS.
[Chap, xH.
goods stored up in the interiors, are only correspondences with
the societies of that heaven.
5?45. " And Joseph gathered corn as the sand of the sea, very
much." — ^This signifies the multiplication of truth from good, as
appears (1.) from the signification of " to gather," as here de-
noting to multiply ; and (2.) from the signification of " corn,"
as denoting truth in the will and act, see n. 5295, the multipli-
cation of which, when it is compared to the sand of the sea,
signifies that it is from good, in the present case from the good
of the celestial of the spiritual by influx, for truth in the in-
teriors is never multiplied from any other source than from
good : the multiplication of truth which is not from good, is
not the multiplication of truth, because it is not truth, however
in the external form it appears as such ; it is a sort of image
in which there is no life, and as this is dead, it has no connec-
tion with truth ; for in order that truth may become truth with
a man, it must live from good, that is, by good from the Lord,
and when it so lives, then in the spiritual sense multiplication
may be predicated of it. That the multiplication of truth is
only from good, may be manifest from the consideration, that
nothing can be multiplied except from somewhat similar to
marriage ; and truth cannot enter into marriage with any thing
but good : in conjunction with any thing else, it is not marriage
but adultery ; what therefore is multiplied from marriage, is
legitimate, thus it is truth ; but what is multiplied from adul-
tery is not legitimate but spurious, thus it is not truth.
534:6. " Insomuch that he ceased to number it, because it
was without number." — ^This signifies of a quality in which was
the celestial from the Divine, as may appear from the consider-
ation that truth, in which is the celestial from the Divine, is
indefinite, thus without number. The Lord alone had such
truth when he was in the world, and it is he who is here repre-
sented by Joseph, and the glorification of whose natural is here
treated of in the supreme sense.
5347. Verses 50 — 52. And unto Joseph were horn two sons,
hefore the year of famine came, whom Asenath the daughter of
Potipher the priest of On hare to him. And Joseph called the
name of the first-born Manasseh, Because God hath made me
forget all my labour, and all my father'' s house. And the name
of the second he called Ephraim, Because God hath made me to
be fruitful in the land of my affliction. And unto Joseph were
born two sons, signifies good and truth hence derived. Before
the year of ftimine came, signifies which are by the natural.
Whom Asenath the daughter of Potipher the priest of On bare
to him, signifies which are from marriage. And Joseph called
the name of the first-born Manasseh, signifies the new will-
principle in the natural, and its quality. Because God iiath
made me forget all my labour, signifies removal after temptations.
5345—5351.]
GENESIS.
97
And all my father's house, signifies the removal of hereditary
evils. And the name of the second he called Ephraim, signifies
the new intellectual principle in the natural, and its quality
Because God hath made me to be fruitful, signifies the conse-
quent multiplication of truth from good. In the land of my
affliction, signifies where he suflTered temptations.
5348. " And unto Joseph were born two sons." — This sig-
nifies good and truth hence derived, viz., from the influx of the
celestial of the spiritual into the natural, as appears (1.) from
the signification of " to be born," as denoting to be re-born,
thus as denoting the birth of truth from good, or of faith from
charitv, see n. 4070, 4668, 5160 ; that the births spoken of in
the Word are spiritual births, see n. 1145, 1255, 1330, 3263,
3279, 3860, 3866 ; and (2.) from the signification of " sons,"
in this case Manasseh and Ephraim, as denoting good and truth,
concerning whom see presently below ; for Manasseh means the
will-principle of the new natural, and Ephraim its intellectual
principle, or what is the same, Manasseh signifies the good of
the new natural, because good is predicated of the will, and
Ephraim is truth, because truth is predicated of the intellec-
tual principle. In other passages also, where it is written that
two sons Avere born, the one signifies good, and the other truth,
as Esau and Jacob ; that Esau signifies good, may be seen, n.
3302, 3322, 3494, 3504, 3576, 3599 ; and that Jacob signifies
truth, see n. 3305, 3509, 3525, 3546, 3576 ; in like manner, the
two sons of Judah from Thamar, viz., Perez and Serah, n. 4927
to 4929 ; so in the present case Manasseh and Ephraim : their
birth is here now treated of, because in what precedes the influx
of the celestial of the spiritual into the natural was treated of,
and tlie consequent re-bn-th of the latter, which is efi'ected solely
by good and truth.
5349. " Before the year of famine came." — ^This signifies
which are by the natural, as appears from the signification of
the words, " Before the year of ftimine came," as denoting
the continuance of the state of the multiplication of truth from
good, which state is signified by the years of abundance of pro-
vision, and thereby before the state of desolation, which is sig-
nified by the years of famine ; in the former state, inasmuch
as truth from good was multiplied in the natural, and thereby
good and truth were born to the celestial of the spiritual by
the natural, therefore by the above words this consequence is
signified.
5350. " Whom Asenath the daughter of Potipher the priest
of On bare to him." — This signifies which are from marriage,
as may be manifest from what was said above, n. 5332.
5351. "And Joseph called the name of the first-born Ma-
nasseh."— This signifies the new will-principle in the natural,
and its quality, as appears from the representation of Manasseli
VOL. VI. 7
98
GENESIS.
[Chap. xli.
in the "Word, as denoting spiritnal good in the natural, thus a
new will-principle, of which we shall speak presently. This
name also involves the very quality of that good or that new
will-principle : that the name involves that qnalit}', may be
manifest from the names which have been also given to others,
and are at the same time explained as to their quality, as the
name of Manasseh in these words : " Because God hatli made
me forget all my labour, and all my father's house ;" thus is de-
scribed the quality whicli is signified b}' Manasseh : moreover
when it is said, he called a name, it also signifies that the name
itself contains the quality, for a name and calling a name sig-
nify quality, see n. lU, 145, 1754, 1896, 2009, 2724, 3006,
3421. The first-born, who was named Manasseh, signifies
spiritual good in the natural, or the new will-principle in the
natural, because good is actually the first-born in the church,
or with the man who is made a church, whereas truth is not
the first-born, but still it appears as if it were so ; see n. 352,
367, 2435, 3325, 3494, 4925, 4926, 4928, 4930 ; this may also
be manifest from the consideration, that with man the will
precedes ; for his will is the primary of his life, and his under-
standing succeeds, and applies itself according to his will. That
which proceeds from the will is called good with those who
have received a new will-principle by regeneration from the
Lord, but evil with those who have been unwilling to receive
it; but that which proceeds from the intellectual principle, is
called trutli with the regenerate, but the false with the unre-
generate ; but as the will-principle of man does not appear to
the sense except by means of the intellectual, — for the under-
standing is the will in a form, or the will formed to the sense, —
therefore it is supposed that the truth, which proceeds from the
intellectual principle, is the first-born, whereas it is nothing but
an appearance arising from the above-named cause. Hence it
was disputed of old, whether the truth which is of faith, or the
good which is of charity, was the first-born of the church : those
who judged from appearances, said that it was truth, but those
who did not judge from appearances, acknowledged that it was
good : hence also it is, that at this day they make faith the pri-
mary and very essential of the church, and charity a secondary
and non-essential ; but they have gone far beyond the ancients
in the way of error, by insisting that faith alone saves. In the
church by faith is meant all the truth of doctrine, and by cha-
rity all the good of life: they indeed call charity and its works
the fruits of faith ; but who believes that the fruits conduce at
all to salvation, when he believes that a man is saved by faith
in the last hour of his life, however he may have lived before,
and further when by a doctrinal tenet they separate from faith
the works of charity, saying that faith alone saves without
good works, or that woi'ks which are of the life conduce nothing
5352, 5353.J
GENESIS.
99
to salvation? Oh, what a fj\ith ! and oh, what a church ! to
adore a dead faith, and to reject a living one ! whereas faitli
without charity is like a body without a soul; and it is well
known that a body without a soul is removed out of sight and
rejected, because its stench is offensive; so also taith without
cliarity is rejected in the other life. All in hell are such as
have been in faith, so called, without charity; but all in heaven
are such as have been principled in cliarity; for every one's life
remains with him after death, but his doctrine only so far as it
partakes of his life. That Manasseh signifies the new will-
principle in the natural, or what is the same thing, spiritual
good therein, cannot be made so plain from other passages of
the Word, as that Ephraira signifies the new intellectual prin-
ciple in the natural, or spiritual truth therein : nevertheless
from Ephraim it may be concluded concerning Manasseh ; for
in the Word, where mention is thus made of two, the one sig-
nifies good, and the other truth ; therefore that Manasseh sig-
nifies spiritual good in the natural, which is the good of the
new will-principle, will be seen in what presently follows when
we come to treat of Ephraim.
5352. " Because God hath made me forget all my labour." —
This signifies removal after temptations, as appears (1.) from
the signification of ''forgetting," as denoting removal, see n,
5170, 5278 ; and (2.) from the signification of to labour, as de-
noting combats, thus temptations ; hence it is, tluit " God hath
made me forget all my labour," signifies removal after tempta-
tions, viz., the removal of the evils which occasioned grief:
that this is signified, is evident also from what is related of
Joseph in the land of Canaan among his brethren, and after-
wards in Egypt: in the land of Canaan, that he was cast into
a pit, and sold ; in Egypt, that he served, and was kept in
prison for some years ; hereby were signified temptations, as
nas been before shown ; and that those things are what are
meant by labour, is manifest.
5353. " And all my lather's house." — ^This signifies the re-
moval of hereditary evils, as appears from the signification of
" a father's house," as here denoting hereditary evils ; for a house
in the internal sense signifies a man, and indeed either liis ra-
tional or his natural mind, but specifically the will-principle
therein, consequently good or evil, because these are predicated
of the will, see n. 710, 2233, 3128, 4973, 4982, 5023, and this
being the case, the lather's house here signifies hereditary
evils. The quality wliich is signified by Manasseh is contained
in these and the words immediately preceding; Manasseh in
the original tongue signifies forgetfulness, thus in the internal
sense removal, viz., of evils as well actual as hereditary, for
when these are removed there arises a new will-principle; for
the new will-principle exists by the influx of good from the
100
GENESIS.
[Chap. xli.
Lord, which influx is continual with man, but evils as well
actual as hereditary are what hinder and oppose its reception ;
therefore on their removal the new will-principle exists. That
it exists in such case, appeai-s manifest with those who are in
misfortunes, miseries, and diseases ; for as on these occasions
there is a removal of self-love and the love of the world, from
which all evils flow, therefore a man at such times thinks well
of God and his neighbour, and also is well disposed towards
the latter ; in like manner in temptations, which are spiritual
griefs, and consequent interior miseries and despair ; by these
more especially the removal of evils is efi'ected, and after ovils
are removed, celestial good from the Lord flows-in, whence
comes the new will-principle in the natural, which in the repre-
sentative sense is Manasseh.
5354. "And the name of the second he called Ephraim." —
This signifies the new intellectual principle in the natural, and
its quality, as appears (1.) from the signification of " a name,"
and of calling a name, as denoting quality, see n. 144, 145,
1754, 1896, 2009, 2724, 3006, 3421 ; and (2.) from the repre-
sentation of " Ephraim," as denoting the intellectual princi-
ple in the natural, of which we shall speak presently. It may
be expedient first to say something concerning the new intel-
lectual principle and the new will-principle, which are signified
by Ephraim and Manasseh : in the church indeed it is known
that a man must be born again, that is, he must be regenerated,
in order that he may enter into the kingdom of God ; this is
known because the Lord has plainly declared it in John, chap,
iii. 3, 5 ; but what it is to be born again, is still known only to
a few, because only few know what good and evil are ; and the
reason why they do not know what good and evil are, is because
they do not know what charity towards the neighbour is ; if
they knew this, they would also know what good is, and from
guod what evil is, for all that is good which comes from genuine
charity towards the neighbour. But no one can be in this good
of himself, for it is the celestial itself which flows-in from the
Lord ; this celestial is flowing-in continually, but evils and falses
oppose its reception ; in order therefore that it may be received,
it is necessary that a man remove evils, and falses also, as far
as he is able, and thereby dispose himself to receive the influx :
when a man, on the removal of evils, receives the influx, he
then receives a new will and a new intellectual principle, and
by virtue of the new will he is made sensible of delight in doing
good to his neighbour from no selfish end, and by virtue of the
new intellectual principle he apperceives a delight in learning
M^hat is good and true for the sake of good and truth, and for
the sake of life. As this new intellectual and new will-principle
exist by influx from the Lord, therefore he that is regenerated,
acknowledges and believes that the good and the truth, with
5354.]
GENESIS.
101
which he is affected, is not from himself but from the Lord,
also that whatever is from himself, or from hh p?'opriutn, is no-
thing but evil. From these considerations it is evident what it
is to be born again, and what are the new will and the new
intellectual principle. But regeneration, by which the new
intellectual principle and the new will-principle are formed, is
not effected in a moment, but from the earliest infancy even to
the close of life, and afterwards in the other life to eternity,
and this by divine means, innumerable and ineffable ; for a man
of himself is nothing but evil, which continually exhales as from
a furnace, and is continually attempting to extinguish the nas-
cent good : and the removal of such evil, and the inrooting of
good in its place, can only be effected through the whole course
of the life, and by divine means which are innumerable and
ineffable. Scarcely any of these means are known at this
time, by reason that man neither suffers himself to be regen-
erated, nor believes regeneration to be any thing, because he
does not believe there is a life after death: the process of regen-
eration, which contains things ineffable, constitutes much of
the angelic wisdom, and is such that it cannot be fully ex-
hausted by an angel to eternity ; hence it is that in the internal
sense of the Word, that process is principally treated of That
Ephraim denotes the new intellectual principle in the natural,
is evident from very many passages in the Word, especially in
the prophet Hosea, who treats much of Ephraim, and in whom
we read as follows : "• I know Ephraim, and Israel is not hid
from me ; that Ephraim, hath altogether committed whoredom,
Israel is polluted. Israel and Ephraim shall fall together by
their iniquity, Judah also shall fall with them. Ephraim shall
be for a desert in the day of rebuke. And I will be as a moth
to Ephraim, and as a little worm to the house of Judah, And
Ephraim saw his disease, and J udah his wound ; and Ephraim
w^ent to the Assyrian, and sent to king Jareb, and he could not
heal you," v. 3, 5, 9, 12, 13. Again in the same prophet:
" When I healed Israel, then were revealed the iniquity of
Ephraim, and the evils of Samaria, because they have com-
mitted falsehood ; and the thief cometh : a troop spreadeth it-
self abroad. And Ephraim. was like a foolish dove without
heart ; they have called Egypt ; they have departed to Assyria ;
when they shall go, I will spread my net over them," vii. 1,
11, 12. Again: "Israel is swallowed up; now they shall be
among the nations like a vessel in which is no desire : when
they have gone up to Assyria, a solitary wild ass, Ephraim pro-
cures to himself loves by meretricious hire," viii. 8, 9. Again :
" Israel shall not dwell in the land of Jehovah, and Ephraim shall
return to Egypt, and in Assyria they shall eat what is unclean,"
ix. 3. Again : " Ephraim compassed me about with a lie, and
the house of Israel with deceit; and Judah hath yet dominion
102
GEITESIS.
[Chap. xli.
■with God, and is faithful with the holy ones. Ephraim feedeth
on the wind, and followeth after the east-wind ; every day he
multiplies a lie and vastation ; and they establish a covenant
with the Assyrian, and oil is carried down into Egypt^'' xi. 12 ;
xii. 1 ; besides several other passages in the same prophet, where
mention is made of Ephraim, as chap. iv. 17—19 ; chap. v. 9,
; chap. vii. 8, 9 ; chap. ix. 8, 11, 13, 16 ; chap. x. 6, 11 ;
chap. xi. 3, 8, 9 ; chap. xii. 8, 14; chap. xiii. 1, 12; chap,
xiv, 8 : in all these passages Ephraim means the intellectual of
the church, Israel its spiritual, and Judah its celestial ; and
because the intellectual of the church is signified by Ephraim,
therefore it is often said of Ephraim, that he goes away into
Egypt, and into Assyria ; for Egypt signifies scientifics, and
Assyria the reasonings therefrom ; both the former, and the
latter are predicated of the intellectual ; that Egypt denotes the
scientific, see n. 1161, 1165, 1186, 1462, 2588, 3325, 4749,
4964, 4966, and that Ashur or Assyria denotes reason and rea-
sonings, see n. 119, 1186. In like manner, in the following
])assages, Ephraim signifies the intellectual of the church : "Re-
joice greatly, O daughter of Zion ; shout, O daughter of Jeru-
salem ; behold, thy king cometh to thee. I will cut off the
chariot from Ephraim, and the horse from Jerusalem ; and I
will cut off the bow of war ; he shall speak peace to the na-
tions ; and his dominion shall be from the sea even to the sea,
and from the river even to the ends of the earth. I will stretch
Judah for myself, / will fill Ephraim with the how, and will
stir up thy sons, O Zion, with thy sons, O Javan," Zech. ix. 9,
10, 13 ; speaking of the Lord's coming and of the church of
the nations. To cut off the chariot from Ephraim, and the
horse from Jerusalem, denotes all the intellectual of the church,
to fill Ephraim with the bow denotes to give a new intellectual ;
that a chariot denotes what is doctrinal, see n. 5321 ; a horse
the intellectual, n. 2760 to 2762, 3217, 5321 ; and that a bow
also denotes what is doctrinal, see n. 2685, 2686, 2709; for
what is doctrinal depends upon what is intellectual, inasmuch
as a man's belief is according as doctrinals are understood, the
quality of faith being formed by the understanding of doc-
trinals. Hence also the sons of Ephraim are called shooters
with the bow in David: "The sons of Ephraim, who being
armed, shooters with the hoio, turned themselves back in the
day of battle," Psalm Ixxviii. 9. And in Ezekiel : " Son of
man, take to thee one [piece of] wood, and write upon it. For
Judah and the sons of Israel his companions; next take one
[piece of] wood, and write upon it, For Joseph, the wood of
Ephraim and of all the house of Israel his companions ; after-
wards join them together, one with the other, fir thyself, into
one [piece of] wood, that they may botli be one in thy hand.
Behold, I will accept the wood of Joseph, which is in the hands
5354.J
GENESIS.
103
of Ephraim^ and of the tribes of Israel his companions, and
will add them that are thereon with the wood of Judah, and
will make them into one wood, that they may be one in my
hand," xxxviii. 16, 17, 19 : in this passage also Jndah means
the celestial of the church, Israel its spiritual, and Ephraim its
intellectual, and that these are made one by the good of charity,
is signitied by one [piece of] wood being made out of two; that
wood denotes tlie good which is of charity and thence of works,
may be seen, n. 1110, 2784, 2812, 3720, 4913. And in Jere-
miah : The day is, the guards f rom the mount of Ephraim
shall cry. Arise, let us go up to Zion, to Jehovah our God. I
will be to Israel for a fatlier, and Ephraim he is my first-born,"
xxxi. 6, 9. Again : " Hearing I have heard Ephraim mourning.
Thou hast chastised me, and I am chastised, as a calf unaccus-
tomed. Turn thou me, that I may be turned : is not Ephraim a
son precious to me? is not he born of delights? for after I have
spoken against him, remembering I will remember him again,"
xxxi. 18, 20. Again: "I will bring back Israel to his own
dwelling, that he may feed in Carmel and Bashan, and his soul
may be satisfied in the mount of Ephraim and Gilead," 1. 19.
And in Isaiah : " Wo to the croMm of pride, to the drunhen of
Ephraim^ and to the falling flower and the glory of his grace-
fulness, which are upon the head of the valley of the fat ones
disturbed with wine," xxviii. 1 : in these passages also Ephraim
signifies the intellectual of the church ; the intellectual of the
church is the intellect [or understanding] appertaining to the
men of the church respecting truths and goods, that is, respect-
ing the doctrinals of taith and charity, thus tlieir notion, con-
ception, or idea on those subjects. Truth itself is the spiritual
of the church, and good itself is its celestial ; but with different
persons truth and good are difterently understood, such there-
fore as is the understanding of truth, such is the truth apper
taining to every one ; the case is similar in regard to the under-
standing of good. What the will-principle of the church is,
which is signified by Manasseh, may be known from the in-
tellectual which is Ephraim: the will-principle of the church is
similarly situated with the intellectual, being varied with every
one. Manasseh signifies this will-principle in the following
passages: "In the wrath of Jehovah Zebaoth the earth was
darkened, and the people became as the food of the fire: a man
shall not spare his brother, a man shall eat the flesh of his
ai"m ; Manasseh Ephraim,, and Ephraim Manasseh, they are
together against Judah," Isa. ix. 19 — 21 ; a man devouring the
flesh of his arm, Manasseh Ephraim, and Ephraim Manasseh,
denotes that the will of the man of the church will be against
his understanding, and his understanding against his will. So
in David: "God spake by his holiness; I will rejoice; I will
divide Shechem, and wiL mete out the va..ey of Succoth;
104
GENESIS.
[Chap. xli.
Gilead is mine, and Manasseh is mine, and Ephraim is the
strength of my head," Psalm Ix. 6, 7. Again: "Shepherd of
Israel, turn the ear ; thou who leadest Joseph as a flock, who
sittest upon the cherubim, shine forth : before Ephraim, and
Benjamin, and Manasseh, stir up thy power," Psalm Ixxx. 1, 2;
in which passages also Ephraim denotes the intellectual of the
church, and Manasseh its will-principle. The same is also
manifest from the blessing of Ephraim and Manasseh by Jacob
before his death, see Genesis xlviii. ; and also from Joseph's
accepting Ephraim in the place of Reuben, and Manasseh in
the place of Simeon, verse 5 of the same chapter ; for Eeuben
represented the intellectual of the church, or faith in the under-
standing and doctrine, n. 3861, 3866, aiid Simeon faith in act,
or the obedience and will of doing the truth, from and by which
comes charity, thus truth in act, which is the good of the new
will-principle, n. 3869, 3870, 3871, 3872. The reason why
Jacob, at that time Israel, blessed Ephraim before Manasseh,
placing his right hand upon the former, and his left upon the
latter, see verses 13 to 20 of the sajne chapter, was the same as
Jacob had for deriving to himself the birthright of Esau, and
the same as operated in the case of Perez and Serah, the sons
of Judah by Thamar, in that Serah, who was the lirst-born,
came forth after Perez, Genesis xxxviii. 28, 29, 30 ; and the
reason of this was, that the truth of faith, which is of the in-
tellectual principle, is apparently in the first place during
man's regeneration, and in such case the good of charity,
which is of the will-principle, is apparently in the second
place; whereas good is actually in the first place, and manifestly
so when the man is regenerated; on which subject see n. 3324,
3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4244,
4247, 4337, 4925, 4926, 4928, 4930, 4977.
5355. " Because God hath made me to be fruitful." — This
signifies the consequent multiplication of truth from good, as
appears from the signification of " making to be fruitful," as
denoting multiplication, viz., of truth from good, for fructifi-
cation is predicated of good, and multiplication of truth, n.
43, 55, 913, 983, 1940, 2846, 2847; hence Ephraim in the
original tongue was named /rom fructification, whose quality is
contained in these words, " Because God hath made me to be
fruitful in the land of my affliction ;" the quality is, that truth
from good was multiplied in the natural after the temptations
which he there endured. It may be expedient briefly to show
what is meant by the multiplication of truth from good. "When
a man is in good, that is, in love towards his neighbour, he is
also in the love of truth ; hence so far as he is in that good, so
far he is aflfected with truth, for good is in truth as the soul in
its body; as therefore good multiplies truth, so it propagates
itself, and if it be the good of genuine charity, it propagates
5355, 5356.)
GENESIS.
105
itself in and by truth indefinitely, for there is no end either td
good or truth, the Infinite being in all things, because all
things are from the Infinite ; nevertheless what is indefinite
herein cannot by any means reach to what is infinite, since
there is no proportion between what is finite and what is
infinite. In the church at this day there is rarely any multi
plication of truth, because at this day there is not any good ot
genuine charity : it is believed sufficient for a man to be ac-
quainted with the tenets of the faith of the church, in which he
is born, and to confirm them by various means ; but he that is
in the good of genuine charit}', and thence in the afl:ection of
truth, is not content with so doing, but desires to be illustrated
from the Word respecting what is true, and to see it before he
confirms it : he sees it also from good, for the apperception of
truth is from good, since the Lord is in good and gives apper-
ception ; when he thence receives trutli, it increases indefinitely :
the Ci^se herein is like that of a little seed, which grows into a
tree, and produces little seeds, and these afterwards produce a
garden, and so forth.
5356. " In the land of my affliction." — This signifies where
he sufiered temptations, as appears (1.) from the signification of
" the land," in this case the land of Egypt, as denoting the
natural, see n. 5276, 5278, 5280, 5288, 5301 ; and (2.) from the
signification of "affliction," as denoting temptation, see n. 1846 ;
hence it is evident, that the expression, " in the land of my
afiiiction," signifies in the natural where he suflfered temp-
tations, consequently that truth from good was multiplied
therein : as tliat fructification or multiplication of trutli from
good is principally efi"ected by temptations, therefore it was
thus expressed. The reasons why the above fructification is
principally eflfected by temptations are, because temptations
remove self-love and die love of the world, thus they remove
evils, and on their removal the aifection of good and truth
flows-in from the Lord ; see just above, n. 5354. Temptations
also give the quality of the apperception of good and truth, by
the opposites which evil spirits on such occasions infuse : from
the apperception of opposites are procured relatives, from which
all quality is derived ; for no one knows what good is, unless
he also knows what is not good, or what truth is, unless he
knows what is not true. Temptations also confirm goods and
truths ; for on such occasions a man fights against evils and
falses, and by conquering he comes into a stronger affirmative.
Moreover also by temptations evils and falses are subdued, so
that they no longer attempt to rise up ; thus evils with talses
are rejected to ttie sides, and there hang loosely downwards,
while goods and truths are in the midst, and according to the
zeal of affection are elevated upwards, thus to heaven towards
tlie Lord, from whom the elevation comes.
106
GENESIS.
[Chap, xli
5357. Yerses 53 — 57. And the sevefi years were finished of
the abundance of provision which was in the land of Egypt.
And the seven years of f'amine hegan to come, as Joseph had
said ; and the famine was in all lands ; hut in all the land of
Egypt there was bread. And all the land of Egypt suffered
famine , and the people cried to Pharaoh for bread / and
Pharaoh said to all Egypt, Go unto Joseph / what he saith
unto you, do. And the famine was over all the faces of the
land ; and Joseph opened all in which [there was corn'l, and
sold to Egypt I and the famine prevailed in the land of Egypt.
And every land came to Egypt to buy, to Joseph, because the
famine prevailed in every land. And the seven years were
finished of the abundance of provision, signifies after the states
of the multiplication of truth. Which was in the land of Egypt,
signifies in the natural. And the seven years of famine began
to come, signifies the following states of desolation. As Joseph
had said, signifies as it was foreseen by the celestial of tlie
spiritual. And the famine was in all lands, signifies desolation
every where in the natural. But in all the land of Egypt there
was bread, signifies remains by virtue of truths from good
being multiplied. And all the land of Egypt suffered famine,
signifies desolation in each natural. And the people cried to
Pharaoh for bread, signifies the need of good for truth. And
Pharaoli said to all Egpyt, signifies apperception. Go unto
Joseph, signifies that it is from the celestial of the spiritual.
What he saith unto you, do, signifies provided there be
obedience. And the famine was over all the faces of the land,
signifies that the desolation was even to desperation. And
Joseph opened all in which [there was corn], signifies commu-
nication from remains. And sold to Egypt, signifies appro-
priation. And the famine prevailed in the land of Egypt,
signifies increasing grievousiiess. And every land came to
Egypt, signifies that truths and goods were conferred upon the
scientifics of the church. To buy, signifies appropriation
thence. To Joseph, signifies where the celestial of the spi-
ritual is. Because the famine prevailed in every land, sig-
nifies that every where but there, there was desolation in the
natural.
5358. "And the seven years were finished of the abundance
of provision." — This signifies after the states of the multiplica-
tion of truth, as appears from wliat was explained above, n.
5276, 5292, 5339, where similar expressions occur.
5359. "Which was in the land of Egypt." — This signifies in
the natural, as appears from the signification of " the land of
Egypt," as denoting the natural, see n. 5080, 5095, 5276, 5278,
5280, 5288.
5360. "And the seven yeai*s of famine began to come." —
This signifies the following states of desolation, as appears (].^
5357—5362.]
GENESIS.
107
from the signification of "years," as denoting states, see n.
482, 487, 488, 493, 893; and (2.) from the signification of
*' tamine," as denoting a defect of the knowledges of truth and
good, see n. 1460, 3364, consequently desolation. The reason
why famine denotes such defect or desolation, is, because there
is no other celestial and spiritual food than good and truth, it
being by these that angels and spirits are nourished, and which
they hunger and thirst after : therefore also material food cor-
responds to the same, as bread to celestial love, wine to spirit-
ual love, and moreover all the things relating to bread or
meat, and to wine or drink; when therefore there is a defect
of such things, there is famine, and in the "Word it is called
desolation and vastation, — desolation when truths are deficient,
and vastation when goods are deficient. This desolation and
vastation are treated of in many passages of the Word, and are
there described by the desolation of the earth, of kingdoms,
cities, nations, and people ; they are also named an emptying
out, a cutting oflT, a consummation, a wilderness, and a void;
and the state itself is called the great day of Jehovah, the da^y
of his wrath and vengeance, the day of darkness and of thick
darkness, of cloud and of obscurity, the day of visitation, also
the day when the earth is to perish, thus the last day and the
day of judgment ; and as the internal sense of the Word has
not been understood, it has been heretofore supposed, that
there is a day when the earth is to perish, and that then first
there will be the resurrection and the judgment, it not being
known that a day in those passages signifies a state, and the
earth the church ; thus by the day when the earth is to perish,
is signified the state when the church is to perish ; therefore in
the Word, when this destruction is treated of, a new earth is
also treated of, by wliich is meant a new church ; concerning
the new earth and the new heaven, see n. 1733, 1850, 2117,
2118, 3355, 4535 ; that last state of the church, which precedes
the state of a new church, is properly meant and described in
the Word by vastation and desolation. By desolation and vas-
tation in the Word is also described the state which precedes
the regeneration of man, which state is here signified by the
seven yeare of famine.
5361. "As Joseph had said." — This signifies as it was fore-
seen by the celestial of the spii-itual, as appears (1.) from the
signification of " to say" in the historicals of the Word, as de-
noting to perceive, of which signification we have frequently
spoken above ; therefore when it is predicated of the Lord, who
in this case is Joseph, it denotes to perceive from himself, thus
to foresee ; and (2.) from the representation of " Joseph," as
denoting the celestial of the spiritual, see n. 5249, 5307, 5331,
5332.
5362. ''And tlie famine was in all lands." — ^Tliis signifies
108
GENESIS.
[Chap. xli.
desolation every where in the natural, as appears (1.) from the
signification of " a fjimine," as denoting desolation, see above,
n. 5360 ; and (2.) from the signification of " all lands," as denot-
ing every where in the natural ; that land [earth] denotes the
natural mind, thus the natural, see n. 5276, 5278, 5280, 5288,
5301.
5363. " But in all the land of Egypt there was bread."—
This signifies remains by virtue of truths from good being mul-
tiplied, as appears from the consideration, that the " bread in
all the land of Egypt" means the corn collected in the seven
years of abundance of provision, and stored up in the cities,
whereby are signified the remains stored up in the interiors of
the natural mind, as has been abundantly shown above ; hence
" bread in all the land of Egypt" signifies remains by virtue of
truths from good being multiplied. That remains in this case
are the bread in all the land of Egypt, is evident also from the
circumstance, that the years of famine were already begun, in
which the land of Egypt suffered famine equally with other
lands, except that it had stores laid up which other lands had
not ; therefore also it now follows, "And all the land of Egypt
suffered famine."
536-1:. "And all the land of Egypt suffered famine." — This
signifies desolation in each natural, as appears (1.) from the sig-
nification of "famine," as denoting desolation, see above, n. 5360.
5362 ; and (2.) from the signifiqation of " all the land," as denot-
ing each natural, see n. 5276.
5365. "And the people cried to Pharaoh for bread." — ^Thia
signifies the need of good for truth, as appeai-s (1.) from the
signification of " crying," as being the act of a pei*son in grief
and mourning, thus of a person in need ; (2.) from the signifi-
cation of "people," as denoting truth, see n. 1259, 1260, 3295,
3581 ; (3.) from the representation of " Pharaoh," as denoting
the natural, see n. 5079, 5080, 5095, 5160 ; and (4.) from the
signification of " bread," as denoting the celestial of love, thus
good, see n. 276, 680, 2165, 2177, 3-1:64, 3478, 3735, 3813,
4211, 4217, 4735, 4976 : hence it follows that " the people
cried to Pharaoh for bread," signifies tlie need of good for
.truth in the natural. This sense indeed appears remote from
the historical sense of the letter ; but still, when those who are
in the internal sense, by crying, people, Pharaoh, and bread,
understand nothing but what we have just now said, it follows
that such is the sense thence resulting. It may be expedient
to show how the case is in regard to the need of good for truth:
truth has need of good, and good has need of truth ; and when
truth has need of good, truth is conjoined to good, and when
good has need of truth, good is conjoined to truth ; for the
reciprocal conjunction of good and truth, viz., of truth witli
good and of good with truth, constitutes the heavenly marriage.
5363—5366.]
GENESIS.
109
In the earh'er stages of man's regeneration, truth is multiplied,
but not so good ; and as in such case truth has no good where-
with to be conjoined, therefore it is in-drawn and stored up in
the interiors of the natural, that it may thence be called forth
according to the increase of good : in this state truth is in need
of good, and also according to the influx of good into the na-
tural there is effected a conjunction of truth with good; never-
theless from this conjunction there is not any fructification ; but
when a man is regenerated, good increases, and as it increases
it is in need of truth, and also procures truth to itself with
which it may be conjoined ; hence comes the conj jnction ot
good with truth ; when this is effected, truth is fructified from
good, and good from truth. That this is the case, is entirely
unknown in the world, but very well known in heaven ; never-
.theless if it were known in tlie world, not only by science but
also by perception, wliat celestial love or love to the Lord, and
spiritual love or charity towards the neighbour, are, it would
also be known what good is, for all good is of those loves ; and
it would further be known, that good desires trutli, and truth
good, and that they are conjoined according to the desire and
its quality. This might be evident from the consideration, that
when truth is thought of, good is also presented adjoined to it ;
and when good is excited, trnth is also presented adjoined to
it, each with aflfection, desire, delight, or holy aspiration ; and
hence might be known the quality of the conjunction ; but as
it is not known from any internal sensation or perception what
good is, therefore also such things cannot be known ; for what
a man is ignorant of, he does not understand, notwithstanding
its being presented to his notice. And as it is not known that
spiritual good is charity towards tlie neighbour, therefore in
the world, especially among the learned, it is disputed what the
highest good is ; and scarce any one has asserted that it is that
delight, satisfaction, blessedness, and happiness, which is per-
ceived from mutual love unmixed with selfish and worldly mo-
tives, and which constitutes lieaven itself ; hence also it is mani-
fest that in the world at this day it is altogether uiiknown what
spiritual good is, and still less that good and truth form a mar-
riage with each other, and that in this marriage heaven consists,
and that those who are in it, are in wisdom and intelligence,
and that they possess satistactions and happiness with an in-
definite and inexpressible variety, whereof not even a single
one is known to the world : hence neither does the world ac-
knowledge or believe that such a marriage exists; whereas it is
heaven itself, or the very heavenly joy, of which so much is
said in the church.
5366. "And Pharaoh said to all Egypt." — This signifies
apperception, as appears (1.) from the signification of "to say''
in the historical if the Word, as denoting to perceive, see n.
110
GENESIS.
[Chap. xli.
1791, 1815, 1819, 1822, 1898, 1919, 2061, 2080, 2862, 3395,
3509 ; (2.) from the representation of " Pharaoh," as denotuig
the natural in sjeneral, n. 5160 ; and (3.) from the signification
of " all Egypt,"" as denoting each natural, see n. 5276, 5364 ;
hence it is evident that " Piiaraoh said to all Egypt," signifies
apperception in each natural, in general and in particular.
5367. "Go unto Joseph." — This signifies that it is from the
celestial of the spiritual, as appears from the representation of
" Joseph," as denoting the celestial of the spiritual, see above.
Go unto iiim, signifies that it is from him, viz., good for truth,
which is signified by the bread for which the people cried to
Pharaoli, n. 5365.
5368. " What he saith unto you, do." — This signifies pro-
vided there be obedience, as appears from the signification of
" to do what any one saith," as denoting to obey : hereby is
signified that good is adjoined to truth in the natural, provided
tlie natural applies itself and obeys. It may be expedient to
say a few words here concerning the application and obedience
of the natural : those who are principled in worldly things
alone, and more so tliose who are principled in corporeal things
alone, and still more so those who are principled only in ter-
restrial things, cannot apprehend what is meant by the natural
being under obligation to apply itself and obey. They suppose
that there is only one principle which acts in man, and thus
that there is not in him a distinction of principle, one to com-
mand, and another to obey; whereas the internal man is what
ought to command, and the external is what ought to obey ;
and the external obeys when heaven, and not the world, his
neighbour and not himself, are regarded as ends, consequently
when he looks at corporeal and worldly things as means, but
not as ends ; and he looks at them as means, and not as ends,
when he loves his neighbour in preference to himself, and the
things of heaven in preference to the tilings of the world ;
when this is the case, the natural obeys ; the natural is the same
with the external man.
5369. " And the famine was over all the faces of the land."
— This signifies when the desolation was even to desperation,
as appears (1.) from the signification of " famine," as denoting
desolation, see above, n. 5360, 5362, 5364 ; and (2.) from the
signification of " the land" [earth], as denoting the natural ;
on all the faces of which when the famine is said to be, it sig-
nifies desperation, because the desolation in such case is every
where ; for the utmost and last state of desolation is despera-
tion, n. 5279, 5280.
5370. " And Joseph opened all in which [there was corn]."
— This signifies communication from remains, as appears from
the signification of " to open," as denoting to communicate ;
" all in which," denotes the repositories where there was corn.
5367—5373.]
GENESIS.
Ill
and that these signify remains, has been occasionally shown
above. That remains are the goods and truths stored up by
the Lord in the interiors, see n. 468, 530, 560, 561, 660, 661,
798, 1050, 1738, 1906, 2281, 5135, 5312, 5311.
5371. "And sold to Egypt." — This signifies appropriation,
as appears from the signitication of "to sell," as denoting tc
appropriate to any one ; for what is sold becomes the property
of him who buys it ; that buying and selling denote appropria^
tion, will be seen below, n. 5371.
5372. " And the famine prevailed in the land of Egypt." —
This signifies increasing grievousness, viz., of desolation, as
appears from the signification of " famine" and of " the land
of Egypt," as denoting desolation in the natural, the increasing
grievousness of which is signified by its prevailing.
5373. " And every land came to Egypt." — This signifies
that goods and truths were conferred on the scientifics of the
church, as appears from the signification of " land" [or earth] :
the signification of land is various in the Word ; in general it
signifies the church, hence also the things of the church, viz.,
goods and truths ; and because it signifies the church, it also
signifies the man of the chnrch, for he is the church in par-
ticular; and as it signifies the man of the church, it signifies
that in him which is the man, viz., the mind ; hence the land
of Egypt, in all the passages mentioned above, signifies the
natural mind ; but in the present case is not meant the land of
Egypt, but land in general, consequently the things of the
chnrch, and these are goods and truths : that the signification
of land is various, see n. 620, 636, 2571 ; that in general it
signifies the church, n. 566, 662, 1068, 1262, 1113, 1607, 1733,
1850, 2117, 2118, 2928, 3355, 3101, 4147, 4535. That " every
land came to Egypt" signifies that goods and truths were con-
ferred upon scientifics, appears from the signification of Egypt
in the proper sense, as denoting science, consequently scien-
tifics, see n. 1164, 1165, 1186, 1462 ; and that the scientifics
which are signified by Egypt in the good sense, are the scien-
tifics of the church, may be seen, n. 4749, 4964, 4966. That
this is the internal sense of the above words, is manifest not
only from the signification of the expressions, viz., of land,
when the land of Egypt is not meant, and also of Egypt in the
proper sense, likewise because it is^ said in the plural, every
land [they] came, but also from the very connection of things
in the internal sense ; for in the connection it now follows, that
the goods and truths of remains are conferred upon scieTitifics.
For the case is thus : during man's regeneration as to the natu-
ral, all goods and truths are conferred upon scientifics ; the
goods and truths, which are not in the scientifics therein, are
not in the natural ; for the natural mind, as to that part which
is subject to the intellectual, consists solely of scientifics; the
112
GENESIS.
[Chap, xli.
scientifics, wliich are of the natural, are the iiltimates of order,
and things prior must be in ultimates that they may exist and
appear in that sphere ; and moreover, all prior things tend to
ultimates, as to their boundaries or ends, and exist together
therein as causes in their eifects, or as things superior in things
inferior, as in their vessels : the scientifics, which are of the
natural, are such ultimates ; and hence it is that the spiritual
world terminates in man's natural, in which the things of the
spiritual world are exhibited representatively : unless spiritual
things were exhibited representatively, thus by such things as
are in the world, they would not be at all apprehended. From
these considerations it may be evident, that during the regen-
eration of the natural all the interior goods and truths, which
are from the spiritual world, are conferred upon scientifics, that
they may appear.
5374. " To buy." — This signifies appropriation, as appears
from the signification of " to buy," as denoting to procure for
one's self, and thereby to appropriate. Procuration and appro-
priation are effected spiritually by good and truth ; to this cor-
respond the procuration and appropriation which in the world
are effected by silver and gold ; for in the spiritual sense silver
is truth, and gold is good : hence buying signifies appropria-
tion ; as also in the following passages in the Word : " Every
one that thirsteth, go to the waters, and he that hath no silver,
go, htiy., and eat ; and go, buy without silver, and without price,
wine and milk," Isaiah Iv. 1. And in Matthew : "The kingdom
of the heavens is like unto treasure hid in a field, which when
found a man hideth, and for joy thereof goeth and selleth all
that he hath, and huyeth that jield^'' xiii. 44. Again : " The king-
dom of the heavens is like unto a merchant man seeking goodly
pearls, who, when he had found one pearl of great price, went
and sold all that he had, and bought it,^'' verses 45, 46. Again :
" The prudent virgins said to the foolish. Go to them that sell,
and buy oil for yourselves : while they were gone to buy, the
bridegroom came," xxv. 9, 10. As buying signifies appropria-
tion, therefore in the Word those things which wei-e bonght
for silver are carefully distinguished from those which were
otherwise procured ; servants also, who were bought for silver,
were like proper servants, and in an inferior degree like the
born of the house, on which account also they are every where
mentioned together, as Genesis xvii. 13: "In circnmcisinff
shall be circumcised the born of thy house, and the buying of
thy silver f^ and Levit. xxii. 11 : " If a priest shall buy a soul
with the buying of silver, he and the born qf his house shall
eat of his bread." Hence may be manifest that, in the Word,
the redeemed [re-bought] of Jehovah mean those who have re-
ceived good and truth, thus those who have appropriated the
thing=< which are of the Lord.
5374—5376.]
GENESIS.
113
5375. " To Joseph." — This signifies where the celestial of
the spiritual is, as appears from the representation of "Joseph,"
as denoting the celestial of the spiritual, concerning which see
frequently above ; the celestial of the spiritual is the good of
truth from the Divine.
5376. " Because the famine prevailed in every land," — This
signifies that every where but there, there was desolation in the
natural, as appears (1.) from the signification of "famine," as
denoting deseiation, concerning which see above ; and (2.) from
the signification of " land," as denoting the natural, concerning
which also see above : that the desolation was every where but
in the scientifics containing the celestial of the spiritual, follows
from what goes before. How the case is with the desolation of
the natural, or with the privation of truth therein, has been
shown above : but as this subject is further treated of in what
follows, it may be expedient to repeat what has been said upon
it. The man that is born within the church, from earliest child-
hood learns from the Word, and from the doctrinals of the
church, what are the truth of faith and the good of charity ;
but when he becomes an adult, he begins either to confirm or
to deny in himself the truths of faith which he had learnt ;
for he then looks at them with his own proper sight, whereby
he causes them either to be appropriated to himself or to be re-
jected ; for nothing can be appropriated to any one, which he
does not acknowledge from his own proper intuition, that is,
which he does not know from himself, and not from another,
to be so. The truths, therefore, which he had imbibed from
childhood, could not enter further into his life than to the first
entrance, from which they may either be admitted more in-
teriorly, or may be rejected. With those who are regenerated,
that is, who the Lord foresees will suffer themselves to be regen-
erated, those truths are greatly multiplied, for all such are in
the affection of knowing truths ; but when they come nearer
to the very act of regeneration, they are as it were deprived of
those truths, which are then drawn inwards, and in this case
the man appears in desolation, nevertheless those truths are
successively remitted into the natural, and are there conjoined
with good, during the man's regeneration. With those, how-
ever, who are not regenerated, that is, who the Lord foresees
will not suffer themselves to be regenerated, truths indeed are
usually multiplied, since they are in the affection of knowing
such things for the sake of reputation, honour, and gain ; but
when they come to mature age, and submit those truths to their
own proper sight, in this case either they do not believe them,
or they deny them, or they turn them into falses ; thus with
such persons truths are not drawn inwards, but are rejected ;
nevertheless they remain in the memory, for the sake of ends
in the world, ret without life. This state also is called in the
VOL, VI.
114
GENESIS.
[CHAr. xli.
Word desolation or vastation ; but it differs from the former in
that the desolation of the former state is only apparent, whereaa
the desolation of this state is absolute ; for in the former state
the man is not deprived of truths, but in this state he is en-
tirely deprived of them. The desolation of the former state
has been treated of in the internal sense in this chapter, and
is further treated of in the following chapter, and is what is
signified by the famine of seven years. This same desolation
is very frequently treated of in other parts of the Word, as in
Isaiah : " Stir up, stir up, Jerusalem, that hast drunk from the
hand of Jehovah the cup of his anger : two things have befallen
thee; who shall be sorry for thee? wasting and breaking, the
famine and the sword: who shall comfort thee? thj'sons have
failed, they have lain at the head of all the streets ; therefore
hear : do this, thou afflicted and drunken, but not with wine ;
behold I have taken out of thy hand the cup of trembling, the
dregs of the cup of my wrath; thou shalt no more drink it any
longer, but I will put it into the hand of them that make thee
sad," li. 17 to the end. In this pa'^sage is described the state
of desolation in which the man of the church is who becomes
a church, or who is regenerated ; this desolation is called wast-
ing, breaking, famine, a sword, also the cup of the anger and
wrath of Jehovah, and the cup of trembling : the truths, of
which in such case he is deprived, are the sons who fail and lie
at the head of all the streets ; that sons denote truths, see n.
489, 491, 533, 1147, 2623, 2803, 2813, 3373 ; that streets
denote where truths are, see n. 2336 ; hence to lie at the head
of all the streets denotes that truths appear dispersed : that the
desolation is apparent, and that by it, as by temptations, regen
eration is effected, is evident; for it is said that she shall no
longer drink, but that he will put the cup in the hand of them
that make her sad. So in Ezekiel : " Thus saith the Lord Je-
hovah, Because devastate you and swallow yon upon every
side, that ye may be an inheritance to the remains of the na-
tions ; therefore, ye mountains of Israel, hear ye the Word of
the Lord Jehovah ; Thus saith the Lord Jehovah to the moun-
tains and to the hills, to the brooks and to the valleys, to the
desolate wastes and to the desert cities, which have been made
a prey, and a laughing-stock to the remains of the nations
which are round about : In my zeal, and in my wrath have I
spoken, because of the reproach of the nations, which ye have
borne : surely the nations which are round about you, they
shall bear their reproach ; but ye, O mountains of Israel, shall
give your branch, and ye shall bear your fruit for my people
Israel : for lo ! I am with you, and will have respect to you,
that ye may be tilled and sown ; and I will multiply man upon
vou. the whole house of Israel ; and the cities shall be inhabited,
and the wastes shall be built: I will cause you to dwell according
5376.J
GENESIS.
115
to your old estates, and I will do better to you than at your
beginnings," xxxvi. 3 — 12. In this passage also the desolation
is treated of which precedes regeneration ; the desolation is sig-
nified by the desolate wastes and the desert cities, which were
made a prey and a laughing-stock, but the regeneration by
giving a branch and bearing fruit, by having respect to them
that tliey may be tilled and sown, that man may be multiplied,
the cities inhabited, and the wastes built, and by making them
dwell according to their old estates, and doing better than at
their beginnings. How the case is with desolation, is evident
from those who are in desolation in the other life : they are
vexed by evil spirits and genii, who infuse persuasions of what
is evil and fidse, so that they are almost overwhelmed, in conse
quence of which truths do not appear; but as the time of desola-
tion comes to a period, they are illustrated by light from heaven,
and thus the evil spirits and genii are driven away every one
into his own hell, where they undergo punishments. These are
the things Avhich are signified by the cities being made a prey
and a laughing-stock to the remains of the nations round about,
and by the nations round about carrying their reproach, and
above in Isaiah, by the cup's being put into the hand of them
that made her sad, and also in another passage in Isaiah, by
the wasters being wasted, chap, xxxiii. 1: and in Jeremiah,
" I will visit upon the waters, and will make them a perpetual
desolation," chap. xxv. 12. Again in Isaiah : '"'•Thy destroyers
shall hasten thy sons, and thy wasters shall go forth from thee.
Lift up thine eyes round about and see ; they are all gathered
together, they come to thee : for as to thy wastes and thy deso-
lations, and the land of thy destruction, thou shalt be too nar-
row by reason of the inhabitant ; those who swallowed thee up
shall he far away^'' xlix. 17 — 19: in this passage also, and in
that whole chapter, the subject treated of is the desolation of
those who are regenerated, and their regeneration and fructifi-
cation after desolation, and lastly the punishment of those who
oppressed them ; see verse 26 of the same chapter. Again :
" Wo to him that wasteth when he is not wasted ; when thou
shalt cease to waste, thou shalt be wasted,^'' xxxiii. 1, denoting
that those who waste are punished, as above. Again : " My
expelled ones shall tarry in thee ; O Moab, be thou a covert to
them before the waster; for the oppressor hath ceased, the wast-
ing is ended," xvi. 4. Again : " The day of Jehovah is near,
as wasting it shall come from Shaddai," xiii. 6. Wasting from
Shaddai denotes wasting [or vastation] in temptations ; that
God as to temptations was bv the ancients called Shaddai, may
be seen, n. 1992, 3667, 4572. Again: "Then they shall not
thirst; he shall lead them in the wastes; he shall cause waters
to flow forth from the hard rock for them, and shall split the
hard rock, that the waters may flow forth," xlviii. 21, speaking
116
GENESIS.
[Chap. xii.
of the state after desolation. Again: '• Jeliovali will comfoi-r
Zion ; he will comfort all her loastex, so that he will make her
wilderness like Eden, and her desert like the garden of Jehovah :
gladness and joy shall be found therein, confession and the voice
of singing," li. 3 ; here the subject treated of is the same ; for,
as was said above, desolation is for the end that man may be
regenerated, that is, that, after evils and falses are separated,
truths may be conjoined to goods and goods to truths. The re-
generate man as to good is what is compared to Eden, and as
to truths to the garden of Jehovah. So in David: "Jehovah
hath caused me to come up out of the pit of devastation^ out of
the mire of clay, and hath set my feet upon a rock," Psalm xl.
2. The vastation or desolation of the man of the church, or of
the church with man, was represented by the captivity of the
Jewish people in Babylon, and the raising up of the church by
the return from that captivity ; see Jeremiah throughout, espe-
cially chap, xxxii. 37 to the end. Desolation is captivity, a man
in such case being kept as it were bound, wherefore also by the
bound in prison, and in the pit, are signified those who are in
desolation, see n. 4728, 4744, 5037, 5038, 5085, 5096.' The state
of desolation and vastation, with those who are not regenerated,
is also treated of in the Word throughout. In this state are
those who altogether deny truths, or turn them into falses : this
is the state of the church towards its end, when it has no longer
either faith or charity; thus in Isaiah : " I will make known to
you what I will do to my vineyard : I will take away the hedge
thereof that it may be eaten up ; I will break down the wall
thereof that it may be trodden down : afterwards I will make it
a desolation I it shall not be pruned or weeded, so that there
shall come up briers and thorns ; yea, I will command the
clouds that they rain no rain upon it," v. 5, 6. Again : " Say
to this people, Hearing, hear ye, but do not understand ; and
seeing, see ye, but do not know : make the heart of this people
fat, make their ears heavy, and smear over their eyes ; lest per-
adventure they see with their eyes, and hear with their ears,
and their heart understand, and they be converted and healed.
Tlien said I, Lord, how long ? Who said. Until the cities he
devastated^ that they may be without inhabitant, and the houses,
that there be no one in them, and the earth he reduced to a
desert : he will remove man ; and wildernesses shall be multi-
plied in the midst of the land. In it shall be scarce any longer
a tenth part, and yet it shall be to exterminate," vi. 9 to the
end. Again : " The remains shall return, the remains of Jacob,
to the mighty God ; for the consummation is determined, j ustice
is overflowed ; for the Lord Jehovih Zebaoth maketh a consum'
maiion an 3 determination in the whole earth," x. 21-23. Again:
Jehovah maketh tlie earth void, and maketh it empty, and he
will overturn the faces thereof; in making void, the earth shall
GENESIS.
117
fii-' marie vnirl, if «liall inonrn ; the habitable earth shall be con-
ti'iTiicled, tlie cflobe sliall faint and be confounded : a shall
devour the eartli ; the new wine shall mourn, the vine shall
faint ; what is left in the city shall be wasteness; the gate shall
be smitten even to devastation; by breaking, the earth is broken :
by being bui-st asunder, the earth is burst asunder ; tottering,
the earth tottereth as a drunkard," xxiv. 1 to the end. Again :
" The by-paths devastated; he that passeth the way hath
ceased ; the earth monrneth and languisheth ; Lebanon is
ashamed and withered ; Sliaron is become like a wilderness,"
xxxiii. 8, 9. Again: I loill malce desolate and will swallow up
together; I will lay waste mountains and hills, and will dry up
every herb thereof," xlii. 14, 15. And in Jeremiah : "I will
give all the nations round about to the curse, and will make them
a desolation, and a derision, and perpetual wastes; and I will take
from them the voice of joy and the voice of gladness, the voice
of the bridegroom and the voice of the bride, the voice of mills
and the light of a candle, that the whole earth may be a deso-
lation and a devastation. It shall come to pass, when seventy
years shall be fulfilled, I will visit upon the king of Babylon,
and upon this nation, their iniquity, and upon the land of the
Chaldeans ; and I will make them peiyetual desolations,'''' xxv.
9 — 12, and following verses. Again : " Bozrah shall become a
desolation, a disgrace, a waste, and a curse ; and all the cities
thereof shall become perpetual wastes. Edom shall be a desola-
tion ; every one that passeth by it shall be amazed, and shall
hiss at all its plagues," xlix. 13, 18. And in Ezekiel : "Thus
saith the Lord to the inhabitants of Jerusalem upon the land
of Israel, They shall eat their bread with anxiety, and drink
their waters with astonishment, that the land thereof may he
devastated from its fulness, because of the violence of all them
that dwell therein. The inhabited cities shall he laid waste, and
the land shall he desolated,^'' xii. 19, 20. Again : " When I
shall make thee a desolate city, like the cities that are not
inhabited ; when I shall cause the abyss to ascend against thee,
and many waters shall cover thee ; and I shall cause thee to
descend with them that go down to the pit, to the people of an
age, and shall cause thee to dwell in the land of those that are
beneath, a desolation from eternity with them that go down
to the pit," xxvi. 19 — 21, speaking of Tyre. And in Joel : " A
day of darkness and of thick darkness, a day of clouds and of
obscurity. A fire devoureth before them, and after them a
flame kindleth : the land is like the garden of Eden before them,
but after them s. waste loildemess,'''' ii. 2,3. And in Zephaniah:
"The day of Jehovah is near : this day is a day of wrath, a day
of straitness and tightness, a day of wasting and devastation^
a day of darkness and thick darkness, a day of cloud and misti-
ness. Tlie whole earth shall be devoured by the fire of the zeal
118
GENESIS.
[Chap xli.
of Jehovah ; for I will make a speedy consummation with all
the inhabitants of the earth," i. 14, 15, 18. And in Matthew:
" When ye shall see the ahomination of desolation, foretold by
Daniel the prophet, standing in the holy place, then let those
who are in Judeaflee to the mountains," xxiv. 15, 16; Mark
xiii. 14 ; Dan. ix. 27 ; chap. xii. 10 — 12. From the above pas-
sages it is evident, that desolation is the apparent privation ot
truth with those who are regenerated, but the absolute privation
with those who are not regenerated.
A. CONTINUATION OF THE SUBJECT OF CORRESPONDENCE "WITH
THE GRAND MAN, IN THE PRESENT CASE OF THE CORRESPOND-
ENCE OF THE INTERIOR VISCERA THEREWITH.
5377. AT the close of the jpreceding chapter, loe treated of
the correspondence of some of the interior viscera of the body
with the Grand Man, viz., of the liver, the pancreas, the sto-
mach, and some others : at present we shall continue the subject,
so far as relates to the coi^espondence of the peritonaeum, the
hidnexjs, the ureters, the bladder, and also of the intestines there-
with : for whatever is in man, whether in the external man or
in the internal, has correspondence with the Grand Man j
without correspondence with which, that is, with heaven, or,
what is the same, loith the spiritual world, nothing whatever
exists and subsists, because it has no connection with what is
prior to itself, consequently with what is first, that is, with the
Lord. What is unconnected, and thereby independent, cannot
subsist even a single moment, for the cause and ground of its
subsistence is its connection with and dependence upon that from
which comes all existence; for subsistence is perpetual existence.
Hence not only^ all things appertaining to man correspond, but
also all things in the universe. The sun itself corresponds, and
so does the moon ; for in heaven the Lord is the sun and like-
wise the moon: the sun'' s flame arid heat, and also its light cm'-
respond: for flame and heat correspond to the Lord's love to-
wards the whole human race, and light con^esponds to the divine
truth. The very stars correspond ; the societies of heaven and
their habitations being what they correspond to ; not that they
are in the stars, but that they are in such an order : whatever
appears under the sun corresponds, as all the subjects in the
animal kingdom, and likewise all in the vegetable Icingdom, all
which would instantly decay and fall to pieces, unless there was
an influx into them from the spiritual worid. This has also
been granted me to know from much experience, for I was shown
with what things in the spiritual world several things in the
animal kindom, and still more in the vegetable kingdom corre-
6377, 5378.]
GENESIS.
119
spond, mid also that they do not at all subsist without injlux '■
for when that which is prior is taken away, the ^posterior neces-
sarily falls, and the case is the same when the prior is separated
from the posteAor. As there is an especial correspondence of
man with heaven, and by heaven with the Lord, therefore a
man appears in the other life in the light of heaven according to
the quality to which he corresponds ; hence the angels appear in
ineffable brightness and beauty, but the infernals in inexpressible
blackness and deformity.
5378. Certain spirits once came to me, who were silent;
nevertheless they afterwards spoke, yet not as several, but all as
one. I apperceived from their discourse that their quality was
such that tiiey were desirous to knoxo and to explain all things,
and thus to confirm themselves that a thing is so: they were
modest, and said that they do not act at all of themselves, but
from others, although it appears that it is from them. On this
occasion they were infested by others, and I was told that it was
by those who constitute the province of the kidneys, the ureters,
OMd the bladder, but they answered them modestly ; nevertheless
the infestation and provocation were continued, for such is the
nature of those who constitute the province of the kidneys ; there-
fore as they could gain no advantage over them by modesty, they
had recou7'se to what was conformable to their temper and dispo-
sition, viz., to enlarge themselves, and thereby to ten^ify them :
hence they seemed to become great, but only as one, who so di-
lated his body, that like Atlas he seemed to reach to heaven:
there was the appearance of a spear in his hand ; nevertheless
he only meant to terrif y them, and not to do them any other hurt.
In consequence of this the kidney spirits fled away, and then
there appeared a certain one who pursued them in their flight,
and another who flew in front between the feet of that great one ;
OMd also that great one seemed to have wooden shoes which he
threw towards the kidney spirits. The angels told me that those
modest spirits, who magn'fled themselves, were those who have
reference to the peritonoeum. The peritonoeum is the common
membrane which surrounds and includes all the viscera of the
abdomen, as the pleura does all the viscera of the thorax • and
as it is so extended, and respectively large, and also capable of
being swelled out, therefore when these spirits are infested by
others, they are allowed thus to make themselves appear great,
and at the same time to strike terror, especially towards those
who constitiite the province of the kidneys, the ureters, and the
bladder ; for these viscera or vessels lie in the doubling of the
peritonaeum, and are restrained by it. The wooden shoes rep-
resented the lowest natural things, such as those which the kid-
neys, ureters, andj)ladder absorb and carry off ; that shoes denote
the lowest natural things, may be seen, n. 259, 4938 to 4952 .• in
saying that they do not act at all of themselves, but from others,
120
GENESIS.
[Chap, xli.
they also have reference to the peritoncBum, which is of such a
quality.
5379. It was also shown representatively how the case is,
when those who constitute the colon intestine, infest those who
are in the province of the peritonceum. Those who constitute
the colon intestine are disposed to swell, as the colon does with
wind / and when the latter were inclined to insult the fm'mer,
it appeared as if a xoall were presented as a hulwark ; and when
they attempted to overturn the wall, there always arose a new
wall; thus they drove them away.
5380. It is well known that there are secretions and excre-
tions, in a series, from the kidneys even into the bladder ; in
the first of the seines are the kidneys, in the middle the ureters,
and in the last the bladder. Those who constitute those provinces
in the Grand Man, are in like manner in a series; and although
they are of one genus, still they differ like the species of that
genus. They speak with a harsh voice as if cloven, and are de-
sirous of introducing themselves into the body, but it is only a
conatus. Their situation in respect to the human body is as fol-
lows : those who hawe reference to the kidneys, are on the left side
next to the body, beneath the elbow ; those who have reference to
the ureters, are towards the left from thence at a greater distance
from the body ; those who have reference to the bladder, are at a
still greater distance : together they form nearly a parabola on
the left side towards the fore-parts, for thereby they project them-
selves towards the fore-parts from the left, thus in a tract of
considerable length. This is one common way towards the hells,
another is through the intestines, for the termination each way
is in the hells. Those who are in the hells correspond to such
things as are voided by the intestines and the bladder, inasmuch
<M, in the spiritual sense, the falses and evils in which they a^e
principled, are nothing but urine and excrement.
■ 5381. Those who constitute the province of the kidneys, the
ureters, and the bladder, in the Grand Man, are of such a ge-
nius and temper, that they desire nothing more ardently than to
explore and scrutinize the quality of others, and some of them
also desire to chastise and punish, provided there be any thing
of justice in the case. The offices also of the kidneys, the ureters,
and the Madder are of such a kind ; for they explore the blood
that is projected into them, to discover whether it contains any
useless ank hurtful serum, and they also separate it from what
is useful, and then they correct it, for they press tt down to-
wards the lower regions, and in the way and afterwards by va-
rious means they squeeze and fret it ; such are the offices of those
who constitute the province of those paHs. But the spirits and
societies of spirits, to which urine itself especially fetid urine,
corresponds, are infernal ; for as soon as th.e urine is separated
from the blood, notwithstanding it is in the little tubes of the
5379— 53S4:.]
GENESIS.
121
kidneys, or within the lladder, it is out of the hody ; for %ohat
i-s separated no longer circulates in the hody, consequently it does
not contribute any thing to the existence and subsistence of its
■parts.
5382. Those who constitute the province of the kidneys and
rcreters are ready to explore or scrutinize the quality of others,
what they think, and what they will, and they are in the desire
of finding out causes, and of making them guilty of some fault,
to the iiitent principally that they may chastise them : this 1
have vei'y frequently experienced, and have conversed with them
respecting that desire and intent. Several of that genus, when
they lived in the world, had been judges, and they then rejoiced
at heart lohen they found a cause, which they believed a just one^
of fining, chastising, and punishing. The operation of such is
apperceived in the region of the back, where the kidneys, the
ureters, and the bladder are situated. Those who belong to the
bladder, extend themselves towards gehenna, where also some of
them sit as it were in judgment.
5383. There are many methods by which they explore or
scrutinize the minds of others ; but I am allowed to adduce only
the following one. They lead other spirits to speak, tchich is
effected in the other life by an influx which cannot he described
to the apprehension : in this case if the train of the induced
speech be easy, they hence judge that such is their quality ; they'
also induce a state of affection : those who explore in this man-
ner are of the grosser sort / others adopt other methods : there cure
some who, at the first into'view, instantly apperceive another'' s
thoughts, desires, and acts, also what past deed gives him unea-
siness ; this they eagerly seize upon, and also condemn, if they
conceive there is any just cause. It is one of the wonders of the
other life, which scarce any one i?i the world can believe, that
as soon as any spirit comes to another, and especially when he
comes to a man, he instanly knoios his thoughts and affections,
and what he had been doing to that time, thus all his present
state, exactly as if he had been with him ever so long ; such is
the nature of communication ; but there are differences of these
apperceptions, some spirits perceiving the interiors, and some
only the exteriors y in the latter case, if they are in the desire
of knowing, they explore the interiors of others by various
■means.
5384. Those who constitute the province of the kidneys, the
ureters, and the bladder in the Grand Man, employ various me-
thods also of chastising • for the most part they remove whatever
causes joy and gladness, and induce what is undelightful a7id
iorrovful ; by this desire those spirits communicate with the hells,
and by the justice of the cause, which they inquire intobefore they
chastise, they communicate with heaven, on which account they
are kept in that province.
122
GENESIS.
[Chap. xli.
5385. From these considerations it may he evident, what is
signified when it is said in the Word, that Jehovah proveth and
searcheth the reins [kidneys'] and the heart, also that the reins
chastise, as in Jeremiah : " Jehovah proveth the reins and the
heart,^^ xi. 20. Again : " Jehovah proveth the just • he seeth
the reins and the heart^'' xx. 12. And in David: " Thou just
God provest the hearts and reins," Psalm; vii. 9. Again: " 0
Jehovah, explore my reins and my heart^'' Psalm xxvi. 2.
Again : '■'■Jehovah, thou possesses! my reins," Psalm cxxxix. 13.
And in the Apocalypse : '•P am he that searcheth the reins and
the heart,'''' ii. 23. In these passages the reins signify things spi-
ritual, and the heart things celestial, that is, the reins signify
those thirigs which are of truth, and the Jieart those things
which are »of good / the reason of this is, because the kidneys
purify the serum, arid the heart the hlood itsself : hence to prove,
explore, and search the kidneys, signifies to jyrove, explore, and
search the quantity and quality of truth, or the quantity and
quality of faith appertaining to man. That this is the signi-
fication, is also manifest in Jeremiah from these words : Je-
hovah, thou art near in their mouth, hut far from their reins,"
xii. 2; and in David: ^'•Jehovah, lo ! thou desirest truth in
the reins," Psalm li. 6. That chobstisement likewise is attrib-
uted to the kidneys, is also clear from David: " My reins chas-
"tise me in the nights^'' Psalm xvi. 7.
5386. There are also, in other parts of the body, secretory
and excretoi'y organs y in the brain there are ventricles and
mammillary processes, to carry off the phlegmy particles therein j
and moreover there are in every part little glands, as the mucous
and salivary in the head, and several in the body, and myriads
next to the cuticles, whereby the perspiration and other more
subtle and useless humours are carried off. To these correspond,
in the spiritual world in general, tenacities of opinions, and
also scruples of cotiscience in things not necessary. Some of
those spirits appear above the head, at a middle distance, and
are of such a quality as to raise scruples in matters where no-
thing of scrupulousness ought to enter : hence, as they oppress
the consc 'iences of the simple, they are called conscientious ; but
they are ignorant what true conscience is, for they make a con-
science of every thing which presents itself ^ since, where any
scruple or doubt arises, if the miiid is anxious and remains in
that scruple or doubt, there are never wanting reasons to confirm
and thereby to aggravate. When such spirits are present, they
also induce a sensible anxiety in the part of the abdomen imme-
diately below the diaphragm y they are likewise present with
man in temptat ions. I have conversed with them, and have ap-
perceived that they have no enlarged ideas, so as to acqxdesce %n
things more useful and necessary for they could not attend to
reasons, because they persisted tenaciously in their own opinion^
5885—5387.]
GENESIS.
123
5387. But those who correspond to the urine itself, are in-
femals, since the urine, as was said above, is out of the body
because already separated from the bloc d, and in itself is merely
an unclean and stale seinim, which has been cast down. I am
allowed to relate the following particulars conceiving them. A
certain spirit was perceived at first as within in the body, but
£ recently beneath to the right; and when he was there presented,
i was inco7ispicuous, having the power of rendering himself so
hy art. When he was asked a question, he made not the least
reply : it was said by others, that in the life of the body he had
been addicted to piratical practices ; for it is apperccived man-
ifestly in the other life, from the sphere of the life of the affec-
tions and thoughts, who and of what quality every one had been,
because every one's life remains. He vaAed his place, at one
time appearing to the right, at another to the left. I perceived
that he did this from the fear of its being known who he was,
and lest he should be forced to cmfess something : it was said
hy other spirits, that such are most timorous when there is the
smallest danger, and most courageous when there is none / and
that they are in the opposite to those to whom the voiding of the
urine corresponds, and study by every means to occasion hurt to
it / and lest I should entertain any doubt of this, it was shown
me by the following experience : when those who coirresponded
to the voiding of the urine withdrew themselves a little, a/nd that
pirate was present, the voiding of the urine was totally sup-
p)'essed, and also its revolution was effected with hazard; but
when they were recalled, the voiding of the urine was intense
accoi'ding to their presence. That he was a pirate he after-
wards confessed, and said that he could conceal himself dexter-
oiisly, and by cunning and activity deceive his pursuers, and that
he now loves urinous filth m uch better than hmpid waters, and
that the fetid stench of urine is what he is chiefly delighted with,
i/nsomuch that he wishes to home his abode in lakes, yea in casks,
of fetid urine. It was also shovm me what sort of face he had,
wliich indeed was not a face, but somewhat black-bearded instead
of one. Afterwards also other pirates, not so active, were sent
for, and they also spoke hut little, and what was surpi'ising,
they gnashed with their teeth ; they also declared that they love
urifie above all liquids, and feculent urine more than any other :
these, however, had not any thing bearded for a face, as the
former had, but a kind of horrible grate of teeth / for the beard
and teeth signify the lowest natural prinriples : their being
without a face signifies that they had nothing of rational life :
for when no face appears, it is a sign that there is no con'e-
spondence of the interiors with the Grand Man, inasmuch as in
the other life every one appears in the light of hea/cen according
to coirespondence ; hence the infernals appear in hoiTihle de-
foi'mity.
124
GENESIS.
[Chap. xli.
5388. A certain spirit was present^ and in conversation with
me, who in the life of the body had had no faith, and had. not
helieved in any life after death, and he also was among the ac-
tive ones : he had the power of captivating minds hy his flat-
tering and complaisant address, on which account his real
character was not discoverable at first from his conversation ; he
could also speak with river-like volubility, as a good spirit /
but his character was first discovered from this circumstance,
that he did not love to converse on the things relating to faith
and charity, for on such occasions he could not keep pace with
the subject in his thought, but drew himself back; and it was
afterwards perceived, that his complaisance was merely a pre-
tence to deceive. For the kinds oj complaisance differ accord-
ing to the ends regarded therein : if the end be friendship, or
the pleasure of conversation, or any other of a like nat ure, there
is not much evil in it ; but if the end be to entice to the dis-
covery of secrets, and thereby to bind another to evil engagements,
in general if the end be to do hurt, then there is evil in it : such
was the end by which this spirit was influenced, and he was
also in the opposite to those who are in the province of the kid-
neys and ureters ; he also said, that he loved the smell of urine
above all other odours ; he likewise induced a contraction or
painful straitness in the lower region of the belly.
5389. There are companies of spirits who wander about, and
at times return to the same places. Evil spirits are much afraid
of them, for they torment them with a certain kind of torture.
I was told that they correspond to the bottom or lower part of
the bladder in general, and to the muscular ligaments thence
concentrating towards the sphincter, where the urine is extruded
hy a mode of contortion. These spirits apply themselves to the
part of the back, where the cauda equina is : their mode of
operating is by quick reciprocations, which no one can restrain,
the mode being constringent and restringent in a direction up-
wards, and sharp-pointed in the form of a cone / the evil spirits,
who are thrown within that cone, especially on the upper part,
are miserably tormented by reciprocal distortions.
5390. There are other spirits also who correspond to unclean
excretions, viz., such as in the world have been tenacious of re-
venge / these appeared to me in front towards the left : those
who bHng down things spiritual to things terrestrial and un-
clean also correspond to the same unclean excretions. Spirits
of this character also came to me, and brought with them filthy
thoughts, from which also flawed filthy discourse / they like-
wise made things clean bend to things unclean, and turned
them into such things. Many of these were of the lowest sort
of people, and others who in the woi'ld had ranked among the
respectable : these indeed in the life of the body had not talked
so in company, but still they thought in that m.anner,for they
5388—5392.]
GENESIS.
125
mj^pressed the utterance of their thoughts, lest they should
hririg themselves into disgrace, and forfeit frieridship, gam, and
honour ; nevertheless among their like, when they were lift to
their liberty, their conversation had been of the sams quality
with that of the lowest of the people, hut more filthy, inasmuch
as they were endowed with a certain intellectual faculty, which
they abused to defile even the holy things of the Word and of
doctrine.
5391. There are also Mdneys, which are called succentu-
tiate kidneys, or reual capsules ; their office is to secrete not so
much the serum as the blood itself, and to transmit the purer
blood towards the heart by a short circuit; thus also to pyevent
the spermatic vessels, which are in the neighbourhood, from car-
rying off all the purer blood; but they perform their principal
service in embryos, and in new-born infants. They are chaste
vii'gins who constitute the above province in the Grand Man ;
prone to anxieties, and fearful of being disturbed, they lie quiet
on the left part of the side beneath : if any thing be thought
respecting heaven, or respecting a change of their state, they be-
come, anxious and sigh, of which I have occasionally been very
sensible. When my thoughts were directed- towards infants,
they felt a remarkable consolation and internal joy, which
also they frankly confessed ; likewise when any thiny loas
thought in which there was no heavenly idea, they toere tor-
mented: their anxiety arose principally from their particular
temper and disposition inclining them to keep their thoughts
fixedly in one thing, and not by variety to shake off anxieties :
the reason why they belong to the above province is, because
hereby they detain the mind of another constantly in certain
thoughts, in consequence whereof such things arise and 7nani-
fest thetnselves, as cohere in a sei^ies, which are to be withdrawn,
or from vjhich the man is to be purified : hereby also the hi-
teriors become more open to the angels y for on the removal of
such things as cause obscurity and aversion, a clearer intuition
and influx is effected.
5392. Who they are that constitute the province of the intes-
tines in the Grand Man, may in some measure be manifest from
those who have reference to the stomach / for the intestines are
continued to the stomach, and the functions of the stomach there
increase and are prrovoked even to the last intestines, which are
ihe colon and the rectum ; therefore those who are in these last
intestines, are near the hells which are called excrementitious.
In the region of the stomach and the intestines are those who are
in the earth of lower things, who, inasmuch as they have carried
with them from the world things unclean, which adhere to their
thoughts and affections, are on this account kept there for some
time, until such things are wiped aioay, that is, are cast aside /
wheii this is effected, they are capable of being elevated to heaven.
126
GENESIS.
[Chap. xH.
Tliose who are in that earth, are not as yet i?i the Grand Man^
for they ate like aliments let down into the stomach, which are
not introduced into the blood, thus into the body, until they are
purified from their dregs : those who are defiled with earthly
dregs, are beneath those in the region of the intestines / but the
excrements themselves, which are voided, correspond to the excre-
mentitious hells.
5393. It is well known that the colon intestine is of widt
extent, so also are those who are in that province / they extend
themselves in front towards the left in a curve line, proceeding
towards a hell. In that hell are those who have been void of
mercy, and who without conscience have in their wills sought to
destroy mankind, viz., to kill and plunder without respect and
distinction, whether they resist or not, whether they be men or
women: such ferocity of mind prevails in many soldiers and
their commanders, who, not only in battle but after it, rage with
barbarity against the conquered and unarmed, murdering and
spoiling them in their f ui^y. I have conversed with the angels
respecting such, and have remarked of what quality men are when
left to themselves, and that when they are permitted to act with-
out law, and from freedom, they are much more savage than the
wor^t of wild beasts, these not being so furiously bent upon the
destruction of their species, provided they can defend themselves,
and be satisfied with what is allotted them for food, in which
case they cease from such enormities ; but it is otherwise with
man, who acts thus from cruelty and savageness. The angels
expressed horror at the thought of mankind being of such a char-
acter. I further observed to them, that men of this character
experience the most heart-felt joy and elation of 7nind, lohen they
see a field of battle covered with slaughtered troops and streams
of blood, not rejoicing at the delivery of thei.r country, but only
at the aggrandizement of their own heroic fame and greatness y
and yet they call themselves Christians, and still believe that they
shall attain to heaven, where there is nothing but peace, mercy,
and charity : such are in the hell of the colon and rectum. But
those in whom there had been any thing of humanity, appear in
front towards the left in a curve line, within a kind of wall /
nevertheless in these there is much of self-love. If any have re-
spect for what is good, this is represented sometimes by little stars
almost fiery, and not bright. I once saw a wall as it were of
plaster, with scidptures near the left elbow, which wall became
more extended, and at the same time higher, of a colour above
verging to blue : I was told, that it was a representative of some
of the better sort of spirits of the above description.
5394. Those who have been crtcel and adulterers, in the other
life, love nothing better than filth and excrements, the stenches
arising from such things being to them the sweetest and most de-
lightful, and being preferred by them above all other delights ;
5393-5396.]
GENESIS.
127
tJie reason of this is, hecause they correspond. Those hells are
partly beneath the buttocks, partly beneath the right foot, and
partly at a depth in front; these are the hells into xohich the
way through the rectum intestine leads. A certain spirit being
translated thither, and thence conversing with me, said, that
he saie there nothing but jakes: he teas accosted by those tcho
dwelt thej'e, and they led him to various Jakes, which were very
numerous there. He was afterwards led to another place a
little to the left, and when he loas there, he said, that the most
hornd stench exhaled from the caverns there, and that he could
not stir a step without danger of falling into some cavern ' a
cadaverous ste?ich also exhaled from the caverns, because those
who dwelt there were aniel and deceitfd, to ichom a cadaverous
stench is most delightful. But on this subject more loiU be
said ill what follows, when we come to treat of the hells, and
specifically of the excreme7iiitious and cadaverous hells.
5895. 2nere are soine persons who live, not for the sake of
any me they may be to their country, or to the societies of xohich
it consists, but for the sake of living to them^selves, perceiving no
delight in offices, but only in being honoured and paid court to,
{for the sake of which end also they endeavour to get appointed
to offices,) and also in eating, drinking, playing, and conversing,
for no other e7id than that of pleasure : such, in the other life,
cannot have any thing in cmnmon with good spirits, still less
with angels y fo7' with these use constitutes delight, and the
quantity and quality of their delight also is according to uses :
for the Lord's kingdom is a kingdom of uses, and if in an earth-
ly kingdom every one is esthnated and honoured according to the
use he perfoiins, how much more so in a heavexdy kingdom !
Those who have lived solely to themselves and to pleasxtre, with-
out regarding any other u^e as an end, are also beneath the but-
tocks, and according to the species of their pleasures and the ends
they regarded, they pass their time in filth.
5396. By way of appendix I am permitted to relate as fol-
lows. There was a numerous crowd of spirits about me, which
was heard like the flowing of somewhat iii ordinate : they com-
plained that a total destruction xcas at hand, for in that crowd
nothing appeared in consociation, and this made them fear de-
struction j they also supposed it woxdd be total, as is the case
when such things happen. But in the midst of them I apper-
ceived a soft sound, angelically sweet, in which was nothing
but what was ordinate : the angelic choirs there preseiit were
within, and the crowd of spirits, to whom appertained what
was inordinate, was without: this angelic flowing strain con-
tinued a long time, and I was told that it represented how the
Lord rules things confused and inordinate, xohich are xoithoui,
by virtue of what is pacific in the midM, whereby the things
inordinate in the circximferences are reduced into order, eaen
being restored from the error of its nature.
128
GENESIS.
[Chap. xlii.
GENESIS.
CHAPTER THE FORTY-SECOND.
1. AND Jacob saw that there was provision in Egypt ; and
Jacob said to his sons, "Wherefore do ye look one at another?
2. And he said, Behold I have heard that there is provision
in Egypt ; go ye down thither, and buy for us thence, and let
us live, and not die.
3. And Joseph's ten brethren went down, to buy corn from
Egypt.
4. And Benjamin, Josepli's brother, Jacob sent not with his
brethren, because he said, reradventure hurt may befall him.
5. And the sons of Israel came to buy in the midst of those
who came, because there was famine in the land of Canaan,
6. And Joseph he was governor over the land ; and he sold
to all the people of the land : and Joseph's brethren came, and
bowed themselves to him, their faces to the earth.
7. And Joseph saw his brethren, and knew them, and be-
haved himself strange to them, and sj)ake harshly to them, and
said to them. Whence come ye ? And they said. From the land
of Canaan, to buy food.
8. And Joseph knew his brethren, but they did not know
him.
9. And Joseph remembered the dreams, which he dreamed
of them ; and he said to them, Ye are spies ; to see the naked-
ness of the land are ye come.
10. And they said to him, Nay, ray lord ; thy servants are
come to buy food.
11. We are all the sons of one man ; we are upright ; thy
servants are not spies.
12. And he said to them. Nay ; but to see the nakedness of
the land are ye come.
13. And they said, Thy twelve servants, we are brethren,
the sons of one man in the land of Canaan ; and behold, the
youngest is with our father at this day, and one is not.
14. And Joseph said to them, This is what I spake to you,
Baying, Ye are spies.
15. In this ye shall be proved ; let Pharaoh live, if ye shall
go forth hence, unless your youngest brother come hither.
16. Send one of you, and let him receive your brother ; and
ye shall be bound, and your words shall be proved, whether the
truth be with you; and if not, let Pharaoh live, ye are spies.
Chap, xlii.]
GENESIS.
129
17. And lie slint them up in custody three days.
18. And Joseph said to them on the third day, This do, and
ye shall live ; I fear God.
19. If ye are upright, let one of your brethren be bound in
the house of your custody ; and go ye, carry provision for the
famine of your houses :
20. And bring your youngest brother to me, and your words
shall be verified, and ye shall not die ; and they did so.
21. And they said, a man to his brother. Surely we are
guilty concerning our brother ; the straitness of whose soul we
saw when he entreated us, and we did not hear ; therefore is
this straitnes3 come upon us.
22. And Reuben answered them, saying, Said I not unto
you, saying, Sin not against the child, and ye hearkened not ?
and behold also his blood is inquired into.
23. And they knew not that Joseph heard, because there
was an interpreter between them.
24. And he turned away from them, and wept ; and he re-
turned to them, and spake to them, and took Simeon from them,
and bound him before their eyes.
25. And Joseph commanded to fill their vessels with corn,
and to restore their silver, of each into his sack, and to give
them food for the way ; and so he did to them.
26. And they lifted their provision on their asses, and went
thence.
27. And one opened his sack, to give his ass prbvender in
the inn, and he saw his silver, and lo 1 it was in the mouth of
his wallet.
28. And he said to his brethren. My silver is restored, and
also, behold, it is in my wallet ; and their heart failed, and
they trembled, a man to his brother, saying, "What is this that
God hath done to us ?
29. And tliey came to Jacob their father, to the land ot
Canaan ; and they told him all things that befell them, saying,
30. The man, the lord of the laud, spake harshly to us, and
took us as spies of the land.
31. And we said to him, "We are upright ; we are not spies.
32. "We are twelve brethren, the sons of our father ; one is
not, and the youngest is at this day with our father in the land
of Canaan.
33. And the man, the lord of the land, said unto us, Herein
shall I know that ye are upright ; cause one of your brethren
to remain with me, and take for the famine of your houses,
and go :
34. And bring your youngest brother to me, and I shall
know that ye are not spies, that ye are upright: I will give
you your brother, and ye shall wander through the laud for
trading.
VOL. fl
130
GENESIS.
[Chap. xlii.
35. And it came to pass, they emptied their sacks, and lo !
every one's bundle of his silver was in his sack ; and they saw
the bundles of their silver, they and their father, and they were
afraid.
86. And Jacob their father said to them. Me ye have be-
reaved of my children ; Joseph is not, and Simeon is not, and
ye take Benjamin ; upon me will all these things be.
37. And Reuben said to his father, saying, Cause iny two
sons to die, if I bring him not to thee ; give him unto my hand,
and I will bring him back to thee.
38. And he said, My son shall not go down with you, be-
cause his brother is dead, and he is left, he alone, and hurt may
befall him in the way in which ye go ; and ye will make my
grey hair to go down in sorrow to the grave.
THE CONTENTS.
5396*. THE subject treated of at the end of the former
chapter is the influx and conjunction of the celestial of the
spiritual with scientifics in the natural : the subject now treated
of is the influx and conjunction of the celestial of the spiritual
with the truths of faith which are of the church there.
5397. The subject first treated of is the endeavour to appro-
priate these truths by the scientifics of the church, which are
Egypt, and without a medium, which is Benjamin, with truth
from the Divine, which is Joseph, but in vain ; wherefore they
were remitted, and some good of natural truth given gratis.
THE INTERNAL SENSE.
5398. IN this chapter, and those which follow, concerning
Joseph and the sons of Jacob, the subject treated of in the in-
ternal sense is the regeneration of the natural as to the truths
and goods of the church, which is eflfected not by scientifics,
but by influx from the Divine. Those who are of the church
rtt this day, are but little, if at all, acquainted with any thing
respecting regeneration ; they do not even know that regenera-
tion continues through the whole course of the life of him who
IS regenerated, and is continued in the ether life ; also that the
arcana of regeneration are so innumerable, that they can scarce-
ly be known to the angels as to a ten-thousandth part, and that
5396*— 5399.] GENESIS. 131
those which the angels know are what constitute their intelli-
gence and wisdom. The reason why those who are of thy
church at this day, know so little concerning regeneration, is,
because they speak so much of the remission of sins and justifi-
cation, and because they believe that sins are remitted in an
instant, and some that they are wiped away like filth from the
body by water, and that a man is justified by faith alone, or by
the confidence of a single momeTit. The men of the church
hold this opinion, because they do not know what sin or evil is ;
for had they known it, they would know that sins cannot be
wiped away from any one, but that they are separated, or cast
aside, to prevent their rising up, when the man is kept in good
by the Lord ; also that this cannot be eflfected unless evil be
continually cast out, and this by means which are indefinite in
number, and for the most part inefi'able. In the other life,
when those who have carried with them the opinion that a man
is justified in an instant by faith, and is washed quite clean
from his sins, apperceive that regeneration is effected by means
indefinite in number and ineffable, they are amazed, and laugh
at, and regard as insane, their ignorance concerning the instan-
taneous remission of sins and justification, in which they were
in the world. They are occasionally informed that the Lord
remits the sins of every one who from his heart desires it ;
nevertheless those whose sins are so remitted, are not on that
account separated from the diabolical crew, to which they are
closely tied by evils, which follow the life that every one carries
with him ; they learn afterwards from experience, that to be
separated from the hells is to be separated from sins, and that
this cannot be at all effected, except by thousands of means
known to the Lord alone, and this by continual succession, if
you are willing to believe it, to eternity ; for man is so entirely
evil, that he cannot be fully delivered from even one sin to
eternity ; but only by the mercy of the Lord, if he has received
it, he can be withheld from sin and kept in good. In what
manner therefore a man receives new life and is regenei'ated, is
an arcanum contained in the sanctuary of the Word, that is, in
its internal sense, to the intent principally, that while the Word
is read by man, the angels may thence be in their happiness of
wisdom, and also at the same time in the delight of serving as
mediums. In this chapter, and in the following, concerning
Joseph's brethren, the subject treated of in the supreme inter-
nal sense is the glorification of the Lord's natural, and in the
representative sense concerning the regeneration of the natural
appertaining to man by the Lord ; in tiie present case as to the
truths of the church therein,
6399. Verses 1 — 5. And Jacob saw that tJiere was provision
in Egypt / and Jacob said, to his sons, Wherefore do ye look one
at another? And he said ^ Behold, I have heard that there ii
132 GENESIS. [Chap, xlii
jyrovision in Egypt ; go ye down thither^ and buy for xis thence^
o,nd let us live and not die. And JosevKs ten brethren went
down to buy corn from Egypt. And Benjamin., JosepKs bro-
ther, Jacob sent not with his brethren, because he said, Perad-
venture hurt may befall him. And the sons of Israel came to
buy in the midst of those who came, because there was famine
in the land of Canaan. And he saw, signifies the things of
faith. Jacob, signifies the natural as to the truth of the church.
Tliat there was provision in Egypt, signifies the mind [animum']
of procuring to himself truths by means of scientifics, which
are Egypt. And Jacob said to his sons, signifies perception
concerning truths in general. Wherefore look ye one at
another? signifies why did they hesitate. And he said, Behold,
I have heard that there is provision in Egypt, signifies that
truths can be procured by scientifics. Go ye down thither,
and buy for us thence, signifies appropriation thereby. And
let us live and not die, signifies spiritual life thence. And they
went down, signifies an endeavour \conattis'] and act. Joseph's
ten brethren, signifies such truths of the church as corresponded.
To buy corn from Egypt, signifies to appropriate to themselves
the good of truth by scientifics. And Benjamin, Joseph's
brother, signifies the spiritual of the celestial, which is a
medium. Jacob sent not with his brethren, signifies that they
were without that medium. Because he said, Peradventure
hurt may befall him, signifies that without the celestial of the
spiritual, which is Joseph, it would perish. And the sons of
Israel came to buy in the midst of those who came, signifies
that he wished that spiritual truths should be procured by
scientifics, like the rest. Because there was famine in the land
of Canaan, signifies that there was desolation as to the things
of the church in the natural.
5400. " And he saw." — This signifies the things of faith, as
appears from the signification of " seeing," as denoting the
things of faith, see n. 897, 2325, 2807, 3863, 3869, 4403 to
4421 ; for sight abstracted from such tilings as are of the world,
tliat is spiritual sight, is nothing else but the perception of truth,
that is, of the things of faith ; therefore such is the signification
of seeing in the internal sense ; for the internal sense becomes
apparent when the things of the world are removed, inasmuch
as the internal sense relates to such things as are of heaven.
The light of heaven, whereby sight is efiected there, is divine
truth from the Lord, which appears before the eyes of the angels
as light, a thousand times brighter than the mid-day light in the
world ; and as this light has life in it, therefore it illuminates
the sight of the imderstanding of the angels, at the same time
that it illuminates the sight of the eye, and causes an appercep-
tion of trutli, according to the quantity and quality of tlie good
in which they are principled. As the subjec': treated of in this
5400— 5402.J
GENESIS.
133
chapter, in the internal sense, is the things of faith, or the
truths of the church, therefore in the very beginning of this
chapter it is said, " he saw," which signifies the things of faitli.
5401. " Jacob." — This signifies the natural as to the truth
of the church, as appears from the representation of " Jacob,"
as denoting the doctrine of truth in the natural, and in the
supreme sense the Lord's natural as to truth, see n. 3305, 3509,
3525, 3546, 3599, 4009, 4538.
5402. " That there was provision in Egypt." — ^This signifies
the mind [a?iimus\ of procuring to himself truths by means of
scientifics, which are Egypt, as appears (1.) from the significa-
tion of " provision," as denoting the truths of the church, or
the truths of faith : that abundance of provision denotes the
multiplication of truth, see n. 5276, 5280, 5292 ; and (2.) from
the signification of " Egypt," as denoting scientifics, see n.
1164, 1165, 1186, 1462 ; and that in the genuine sense it denotes
the scientifics of the church, see n. 4749, 4964, 4966 ; it is in-
volved, that the mind of procuring those things to himself is
signified, as is manifest from what presently follows. The
scientifics of the church, which in the present case are Egypt,
mean all the knowledges of truth and good, before they are con-
joined with the interior man, or by the interior man with
heaven, and thus by heaven with the Lord. The doctrinals of
the church and its rituals, and also the knowledges what and in
what numner these represent things spiritual, and the like, are
mere scientifics, until the man sees from the Word whether they
are true, and thence appropriates them to himself. Tliere are
two ways of procuring the truths of faith, — by doctrinals, and
by the Word : when a man procures them to himself only by
doctrinals, he then has faith in those who have drawn them
from the Word, and he confirms them witli himself to be true
because others have said so ; thus he does not believe them from
his own faith, but from tlie faith of others : but when he pro-
cures them to himself from the Word, and hence confirms them
with himself to be true, he then believes them because the}^
are from the Divine, thus from a faith derived from the Divine.
Every one within the church first procures to himself the truths
of faith from doctrinals, and also ought to procure them thence,
because he is not yet endued with sufficient strength of judg-
ment to enable him to see them himself from the Word ; but
in this case those truths are mere scientifics : when however he
is able to view them from his own judgment, if he then does
not consult the Word in order that he may thence see whether
they are true, they remain with him as mere scientifics ; whereas
if in such case he consults the Word from an afifection and end
of knowing truths, he then, when he has found them, procures
to himself the things of faith from the genuine fountain, and
they are appropriated to him from the Divine. Tliese and
134
GENESIS.
[Chap, xlii
similar tilings are what are here treated of in the internal sense ;
i'or Egypt denotes those scientifics, and Joseph truth from the
Divine, thus truth from the Word.
5403. " And Jacob said to his sons." — This signifies per-
ception concerning truths in general, as appears (1.) from the
siguitication of "saying" in the historical of the Word, as
denoting perception, see n. 1791, 1815, 1819, 1822, 1898, 1919
2080, 2619, 2862, 3395, 3509 ; and (2.) from the signification
of " sons," as denoting the truths of tiiith, see n. 489, 491, 533,
1147, 2623, 3373, 4257 ; and because they were the sons of
Jacob, they signify truths in general, for the twelve sons of
Jacob, like the twelve tribes, signify all things of faith, thus
truths in general, see n. 2129, 2130, 3858, 3862, 3926, 3939,
4060.
5404. "Wherefore look ye one at another?" — ^This signifies
why did they hesitate, as may appear without explanation.
5405. " And he said, Beliold ! I have heard that there is
provision in Egypt." — This signifies that truths can be procured
by means of scientifics, as may appear from what has been
explained above, n. 5402, where " that there was provision in
Egypt," signifies the mind of procuring to himself truths by
means of scientifics, which are Egypt : what is meant by the
scientifics, which are Egypt, may also be there seen. Provision
is here expressed in the original tongue by a word which sig-
nifies breaking • huying and selling are also expressed by a
similar word, where it is said that the sons of Jacob bought it
in Egypt, and that Joseph sold it there: the reason of this is,
because in the ancient church bread was broken when it was
given to another, and thereby was signified to communicate
from one's own, and to appropriate good from one's own, and
thus to have mutual love ; for when bread is broken and given
to another, communication is made from one's own ; or when
bread is broken among several, in such case one bread becomes
mutual, consequently there is conjunction by charity ; hence it
i8 evident that the breaking of bread was a significative of
mutual love. As this was an established and customary rite
in the ancient church, therefore also the breaking itself meant
the provision which was made common ; that bread denotes
the good of love, may be seen, n. 276, 680, 1798, 2165, 2177,
3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976. Hence the
Lord, when he gave bread, brake it, as in Matthew : " Jesus
took the five loaves and two fishes, and looking up to heaven,
he blessed, and brake, and gave the loaves to the disciples,"
xiv. 19; Mark vi. 41 ; Luke ix. 16. Again: "Jesus took the
seven loaves and the fishes, and giving thanks, he brake them,
and gave to his disciples, and the disciples to the multitude,"
Matt. XV. 36; Mark viii. 6. Again: "Jesus took bread, and
blessedit, and JmA^i^, and gave it to the disciples, and said, Take,
5403— 5407.J
GENESIS.
135
eat ; this is my body," Matt. xxvi. 26 ; Mark xiv. 22 ; Luke xxii.
19. And again in Luke : *' It came to pass wlien Jesus sat down
with tiiem, he took h'ead, and blessed it, and hralce it, and gave
it to them : and their eyes were opened, and they knew him.
Tlie disciples told how the Lord was known to them in the
hreaking of hread^'' xxiv. 30, 31, 35. And in Isaiah : " This ia
the fast which I choose, to break thy bread to the hungry,'*
Iviii. 6, 7.
5406. " Go ye down thither, and buy for us thence." — Thia
signifies appropriation thereby, as appeai-s (1.) from the signifi-
cation of " going down," as denoting towards exteriors, of which
we shall speak presently ; and (2.) from the signification oi
" buying," as denoting appropriation, see n. 4397, 5374 ; that
it is by scientifics, is signified by thence, viz., from Egypt ; for
that Egypt denotes scientifics, has been shown above. In the
"Word throughout we read of going up and going down, in
speaking of going from one place to another, not because one
place is more elevated than another, but because going up is
predicated of going towards interior or superior things, and
going down of going towards exterior or inferior things, that is,
because going up is predicated of going towards spiritual and
celestial things, for these are interior, and are also believed to
be superior, and going down is predicated of going towards
natural and terrestrial things, for these are exterior, and are
also to appearance inferior; hence not only here, but also else-
where in the Word throughout, we read of going down from
the land of Canaan to Egypt, and of going up from Egypt to the
land of Canaan ; for the land of Canaan signifies the celestial,
and Egypt the natural ; for the land of Canaan in the represen-
tative sense is the celestial kingdom, consequently celestial and
spiritual goods and truths, which also are interior with the
man who is a kingdom of the Lord, whereas Egypt in the re-
presentative sense is the natural kingdom, consequently the
goods and truths of the external church, and which for the
most part are scientifics ; that to go up is predicated of going
towards interior things, see n. 4539.
5407. "And let us live and not die." — This signifies spiritual
life, as appears from the signification of " to live and not to
die," as denoting spiritual life ; for in the internal sense this is
signified by to live and not to die; for in the other life, life
generally signifies heaven, and specifically eternal happiness,
and death generally signifies hell, and specifically eternal un-
happiness therein, which is also evident from several passages
in tne Word. The reason why heaven generally, and eternal
happiness specifically, are called life is, because in lieaven there
are the wisdom of good and the intelligence of truth, and in the
wisdom of good and tlie intelligence of truth there is life from
the Lord, from whom is all life: but in hell there are the con-
136
GENESIS.
[Chap. xiii.
traries, viz., instead of good evil, and instead of truth the false,
and thereby spiritual life is extinct, therefore in hell there is
respectively death; for spiritual death is evil and the false, and
as appertaining to man it is to will what is evil, and thence to
think what is false. Evil genii and spirits are unwilling to hear
it said of them that they do not live, or that they are dead ; for
they say that they have life, because they can will and think ;
but they are told, that since there is life in good and truth,
there cannot be any life in what is evil and false, for they are
contraries.
5408. " And they went down." — This signifies an endeavour
[conatus] and act, viz., to procure and appropriate to themselves
truths by scientifics, as appears from the signification of "going
down," viz., tp Eo^ypt, as denoting both endeavour and act.
5409. "Joseph's ten brethren." — This signifies such truths
of the church as corresponded, as appears from the signification
of " brethren," as denoting the truths of the church : these are
called Joseph's brethren, who is truth from the Divine, from
correspondence; for correspondence causes them to be joined
together as brother to brother. The sons of Jacob signify all
things of faith, or the truths of the church in general, ii. 5403 ;
so also do the brethren of Joseph, but from correspondence:
the ten sons of Jacob from Leah signify the truths of the
external church, and the two sons of Jacob from Rachel signify
the truths of the internal church, as is evident from what was
shown concerning Leah and Rachel, viz., that Leah denotes the
afiection of exterior truth, and Rachel the affection of interior
truth, see n. 3758, 3782, 3793, 3819: that the internal and
external of the church are brethren, see n. 1222. The Lord
himself calls the truths and the goods thence derived, corre-
sponding by means of charity and faith, brethren, that is, those
who are in truths and thence in good; as in Matthew: "The
king will say to them. Verily I say unto you, inasmuch as ye
have done it to one of the least of these my hrethren^ ye have
done it unto me," xxv. 40. And in another place : " Jesus
answered them, saying. Who is my mother, or my hrethren f
And looking round about, he said. Behold my mother and my
hrethren,', for whosoever shall do the will of God, he is my
brother, and my sister, and my mother," Mark. iii. 33 — 35 ;
Matt. xii. 49 ; Luke viii. 21.
5410. "To buy corn from Egypt." — This signifies to appro-
priate to themselves the good of truth by scientifics, as appears
(1.) from the signification of "to buy," as denoting to appro-
priate, see n. 4397, 5374, 5406; (2.) from the signification of
" corn," as denoting the good of truth, see n. 5295 ; and (3.)
from the signification of "Egypt," as denoting scientifics, see
above, n. 5402.
5411. " And Benjamin the brother of Joseph." — This sign!
6408— 5412. J
GENESIS.
137
fies the spiritual of the celestial, which is a medium, as appears
from the representation of "Benjamin," as denoting the spiritual
of the celestial, see n. 4592; thjit the spiritual of the celestial is
a medium, may also be there seen. In general it is to be
noted, that the internal cannot have communication with the
external, and vice versa, unless there be a medium, consequently
that truth from the Divine, which is Joseph, caimot have com-
munication with truths in general in the natural, which are the
sons of Jacob, without the medium which is represented by
Benjamin, and is called the spiritual of the celestial : the
medium, in order to be such, ought to partake of both the
internal and the external. The reason why a medium is neces-
sary is, because the internal and external are most distinct from
each other, so much so that they may be separated, as when a
man dies, his ultimate external, which is his body, is separated
from his internal which is his spirit. The external dies when
the medium is broken, and the external lives, when the medium
intervenes ; and according to the quantity and quality of the
intervention of the medium, is the quantity and quality of life
in the external. As the sons of Jacob were without Benjamin,
that is, without the medium, therefore Joseph could not mani-
fest himself to his brethren, and therefore he spoke harshly to
them, calling them spies, and putting them into custody ; and
for this reason also they did not know Joseph. But what was
the quality of this medium which is represented by Benjamin,
and is called the spiritual of the celestial, cannot be described
to the apprehension, from the want of knowledge concerning
the celestial of the spiritual, which is Joseph, and concerning
the truths of the church, only so far as they are scientifics,
which are the sons of Jacob, hence also concerning the spiritual
of the celestial, wliich is Benjamin : but in heaven the quality
of that medium appears as in clear day, being exhibited there
by representatives ineffable, in the light of heaven, in which at
the same time is perception ; for the light of heaven is intelli-
gence itself from the Divine, whence there is perceptivity in even
the minutest things which are represented by that light ; this
is not the case in the light of the world, which has nothing in
it of intelligence, but it produces understanding by an influx
of the light of heaven into it, and at the same time by an influx
of the perceptivity which is in the light of heaven. Hence it
is, that a man is so far in the light of lieaven as he is in intelli-
gence ; that he is so far in intelligence as he is in the truths of
faith ; and that he is so far in the trutlis of faith as he is in the
good of love ; consequently that a man is so far in the light of
heaven, as he is in the love of good.
5412. " Jacob sent not with his brethren." — This signifies
that they were without that medium, as may appear from what
has been just now said above.
138
GENESIS.
[Chap. xlii.
5413. "Because he said, Perad venture hurt may befall him."
— This signifies that without the celestial of the spiritual, which
is Joseph, it would perish, as appears from the signification of
" hurt betalling him," as here denoting to perisli. This was
said by the father, because he loved him, and was afraid lest he
should perish among his brethren, like Joseph ; but these same
things were adduced and received in the Word on account of
the internal sense, which is, that the medium with externals
only, without the internal, would perish ; the medium is Ben-
jamin, the externals are the sons of Jacob, and the internal is
Joseph. Every medium also, with externals alone, without an
internal, perishes; for the case with a medium is this: it exists
from the internal, hence also it subsists from the internal, for it
exists by the intuition of the internal into the external from
an affection and end of associating the external to itself; thus
what is a medium is conjoined to the internal, and from the in-
ternal with the external, but not with the external without the
internal. Hence it is evident, that that which is a medium,
with the external alone without the internal, must perish.
Moreover it is a general law, as well in the things of the spi-
ritual world as in those of the natural world, that what is prior
can subsist with its prior, but not without it with the posterior,
and that it would perish if left with the latter alone; the reason
of this is, because every thing, without connection with what is
prior to itself, is without connection with the First, from whom
is all existence and subsistence.
5414. " And the sons of Israel came to buy in the midst of
those who came." — ^Tliis signifies that he wished that spiritual
truths should be procured by scientifics, like the rest, as appears
(1.) from the signification of " the sons of Israel," as denoting
spiritual trutlis, for sons are truths, see above, n. 5403, and
Israel is the celestial spiritual man from the natural, n. 4286,
4570, 4598 ; thus the sons of Israel are spiritual truths in the
natural ; (2.) from the signification of " to buy," as denoting to
be procured ; and (3.) from the signification of " in the midst of
those who came," as denoting like the rest, viz., which are pro-
cured by scientifics.
5415. "Because there was famine in the land of Canaan."
— ^This signifies that there was desolation as to the things of the
church in the natural, as appears from the signification of
"famine," as denoting a defect of knowledges, and thence de-
solation, see n. 3364, 5277, 5279, 5281, 5300, 5349, 5360, 5376 ;
and (2.) from the signification of " the land of Canaan," as de-
noting the church, see n. 3686, 3705, 4447 ; and as it denotes
the church, it also denotes that which is of the church ; hence,
" there was famine in the land of Canaan," signifies desolation
as to the things of the church : the reason why it denotes those
things in the natural is, because they are predicated of the sons
5413—54:17.]
GENESIS.
139
of Jacob, who signify those things which are of the external
church, n. 5409, consequently which are of the church in the
natural.
5416. Yerses 6 — 8. And Joseph he was governor over the
land ; and he sold to all the people of the land: and Joseph; s
'brethren came, and lowed themselves to him, their faces to the
earth. And Joseph saw his brethren, and knew them, and be-
haved himself strange to them, and spaJce harshly to them, and
said to them, Whence come ye f and they said. From the land
of Canaan, to buy food. And Joseph Icnew his brethren, but
they did not know him. And Joseph he was governor over
the land, signilies that the celestial of the spiritual, or truth
from the Divine, reigned in the natural where the scientitics
are And he sold to all the people of the land, signifies that
from him is all appropriation. And Joseph's brethren came,
signifies the general truths of the church without mediation.
And bowed themselves to him, their faces to the earth, signifies
humiliation. And Joseph saw his brethren and know them,
signifies perception and acknowledgment by the celestial of
the spiritual. And behaved himself strange to them, signifies
non-conjunction because without a medium. And spake
harshly to them, signifies hence also non-correspondence. And
said to tliem, Wlience come ye 1 signifies exploration. And
they said. From the land of Canaan, signifies that they were
of the church. To buy food^ signifies to appropriate the truth
of good. And Joseph knew his brethren, signifies that those
truths of the church appeared to the celestial of tiie spiritual
from its light. But they did not know him, signifies that truth
from the Divine did not appear in the natural light which was
not yet illuminated by celestial light.
5417. " And Joseph he was governor over the land." — This
signifies that the celestial of the spiritual, or truth from the
Divine, reigned in the natural where the scientifics are, as
appears (1.) from the representation of " Joseph," as denoting
tlie celestial of the spiritual, see n. 4286, 4963, 5249, 5307,
5331, 5332 ; that the celestial of the spiritual is truth from the
Divine, will be seen below ; (2.) from the signification of
" a governor," as denoting him who reigns ; and (3.) from the
signification of " the land," in this case the land of Egypt, as
denoting the natural mind, thus the natural, see n. 5276, 5278,
5280, 5288, 5301 ; that tlie celestial of the spiritual reigned in
the natural, where the scientifics are, may be seen, n. 5313 ;
that Egypt in the internal sense denotes scientifics, may be
seen, n. 1164, 1165, 1186, 1462, 4749, 4964, 4966. The reason
why tiie celestial of tlie spiritual is trutlx from the Divine, is,
because the Lord's internal human, before it was fully glorified,
as it was the receptacle of the Divine itself, was the celestial
of the spiritual, so to be called, because it cannot be exi)ressed
140
GENESIS.
[Chap. xlii.
in other terms or forms of thought : this receptacle or recipient
of the Divine, is the same with truth from the Divine; that
Joseph denotes that truth, may be seen, n. 4723, 4727.
5418. "And he sold to all the people of the land."— This
signifies that from him is all appropriation, as appears (1.) from
the signification of " selling," as denoting appropriation, see n.
5371, 5374; and (2.) from the signification of " the people of
the land," as denoting the truths of the church, see n. 2928,
in the present case in the natural, n. 5409.
5419. " And Joseph's brethren came." — This signifies the
general truths of the church without mediation, as appears from
the signification of "Joseph's brethren," as denoting the general
truths of the church, see above, n. 5409 ; the reason why they
were without mediation is, because they were without Benjamin,
who is the medium ; that Benjamin is the medium, may be
seen, n. 5411, 5413, above.
5420. " And bowed themselves to him, their faces to the
earth." — ^This signifies humiliation, as appears from the signi-
fication of " bowing themselves," as denoting humiliation, see
71. 2153, and that " their faces to the earth" denotes the hu-
miliation of adoration, see n. 1999. Humiliation here does not
mean humiliation from acknowledgment, and consequent in-
ternal humiliation, but external humiliation, because it was ia
the presence of the governor of the land according to estab-
lished custom ; the reason why it does not mean internal hu-
miliation, but only external, is, because there was not as yet
any correspondence, and by correspondence, conjunction : when
the natural is in this state, it can indeed humble itself, and
also the lowest degree, but only in consequence of an acquired
habit, being a gesture without the genuine afi'ection producing
it, thus it is somewhat corporeal without its soul ; such is the
humiliation here meant.
5421. " And Joseph saw his brethren, and knew them." —
This signifies perception and acknowledgment by the celestial
of the spiritual, as appears (1.) from the signification of "see-
ing," as denoting perception, see n. 2150, 3764, 4567, 4723 ; (2.J
from the representation of " Joseph," as denoting the celestial
of the spiritual, see above, n. 5417 ; (3.) from the signification
of " his brethren," as denoting the general truths of the church,
see also above, n. 5419 ; and (4.) from the signification of
" knowing," as denoting acknowledgment from perception.
Concerning this acknowledgment on the part of Joseph, and
non-acknowledgment on the part of his brethren, see below,
n. 5422, 5427, 5428.
5422. " And behaved himself strange to them." — This sig-
nifies non-conjunction because without a medium, as appears
from the signification of " behaving himself strange," as here
denoting non conjunction because without a medium; for he
5418— 5426.J
GENESIS.
141
that is not in reciprocal conjunction, because without a medium,
appears strange, as internal truth, or truth immediately from
the Divine, to those who are in external truths : "hence now it
is, that Joseph behaved himself strange to his brethren, not
that he was strange, for he loved them, so that he turned from
thejn and wept, verse 24; but the strangeness on their part, by
reason of non-conjunction, is represented by his so behaving
himself ; as for example, where it is said in the Word tha*
Jehovah or the Lord behaves himself strange to the people, op
poses himself to them, rejects them, condemns, casts into hell
punishes, and delights in doing such things, in the internal sense
it means that they behave themselves strange to Jehovah or the
Lord, oppose themselves to him, are in evils which reject them
from his face, which condemn them, cast them into hell, and
punish them, and that such things do not at all proceed from
Jehovah or the Lord ; but it is so said in the Word on account
of the appearance, for so it appears to the simple. The case is
similar with internal truths, when they are viewed by external
truths without conjunction by a medium; in such case the
former truths appear altoget'lier strange to the latter, yea, some-
times opposite, when yet the opposition is not in the internal
truths, but with the external truths ; for the latter, without con-
junction by a medium, cannot view the former otherwise than
from the light of the world separate from the light of heaven,
consequently as strange to themselves : but on this subject
more will be said in what follows.
5423. " And spake harshly to them." — ^This signifies hence
also non-correspondence, as appears from the same explanation
which was given above concerning his behaving himself strange
to them : to behave himself strange has respect to affection which
is of the will, and to speak harshly has respect to thought which
is of the understanding ; for to speak in the internal sense is to
think, see n.2271, 2287, 2619; for the internal appears strange
to the external when there is no afl'ection, and the internal ap-
pears to speak harshly when there is no correspondence : for
correspondence is the appearing of the internal in the external,
and its representation there ; therefore where there is non-
correspondence, there is no appearing of the internal in the
external, consequently in the latter tliere is no representation
of the former, hence comes what is harsh.
5424. " And said to them, Whence come ye ?" — This signi-
fies exploration, as appears without explanation.
5425. "And they said, From the land of Canaan." — This
signifies that they were of the church, as appears from the
signification of " the land of Canaan," as denoting the church,
see n. 3705, 3686, 4447.
5426. "To buy food." — ^This signifies to appropriate the
truth of good, as appears (1.) from the signification of " tc
142 GENESIS. [Chap. xlii.
buy." as denoting to appropriate to themselves, see n. 4397,
5374, 5406, 5410 ; and (2.) from the signification of " food," as
denoting the truth of good, see n. 5293, 5340, 5342.
5427. "And Joseph knew his brethren." — This signifies
that those trutlis of tlie church appeared to the celestial of the
spiritual from its light, as appears (1.) from the signification of
"to know," as denoting to perceive and to see, thus to appear;
(2.) from the representation of "Joseph," as denoting the
celestial of the spiritual, concerning which see above ; and (3.)
from the signification of "his brethren," as denoting the
general truths of the church, see above, n. 5409, 5419 ; and as
" Joseph knew his brethren," signifies that the general truths
of the church appeared to the celestial of the spiritual, it follows
that they appeared from the light in which the celestial of the
spiritual was, thus from the celestial light of the spiritual ; from
this light, which is truth from the Divine, see n. 5417, appear
all the truths which are beneath, or which are in the natural,
but not contrariwise, if there be not a medium, still less if
there be not correspondence, and by correspondence conjunc-
tion. This may be very evident from the consideration, that
the angels who are in the heavens, thus in the light of heaven,
can see all the things which are doing in the world of spirits,
which world is next beneath the heavens, also all the things
which are doing in the earth of those beneath, jea, which are
doing in the hells, but not contrariwise. The case also is that
the angels of a superior heaven can see all things which are
doing beneath them in an inferior heaven, but not contrari-
wise, unless there be a medium : there are also medium spirits,
whereby intercommunication is eflfected ; on which account,
those wlio are beneath, and who have no medium, and much
more those who have no correspondence, when they look into
the light of heaven, can see notliing at all, but every thing
therein appears in total obscurity, while those who are in that
light, are in the clearest day. This may be illustrated by the
following experience : there once appeared to me a great city,
containing thousands of varieties of delightful and beautiful
objects; I saw them because a medium was granted to me;
but the spirits who accompanied me, being without a medium,
could not see the smallest thing there ; and I was told, that
those who are not in correspondence, although they are in the
city, do not apperceive a single thing contained in it. The
case in this respect is like that of the interior man, or his spirit,
which is also called the soul, and which can see all the things
which are and are doing in the exterior, but not contrariwise,
unless there be correspondence and a medium ; hence it is,
that to the exterior man, which is not in correspondence, the
interior appears as nothing, so much so that when any thing is
said concerning the interior man, it appears to the exterior
5427, 5428.]
GENESIS.
143
either so obscure that he is unwilling even to turn liis sight
towards it, or as a thing of naught, which cannot be credited ;
but when there is correspondence, then the exterior man also
sees through a medium what is transacting in the ititerior ; for
the light which the interior man has, nows-in through the
medium into the light which the exterior man has, and illumi-
nates it, by virtue of which illumination there is a manifestation
of what exists with the interior man, and hence the exterior oi
natural man has intelligence and wisdom : but if there be not
a medium, and especially if there be not correspondence, the
interioi- man sees and perceives what is transacting in the ex-
terior, and in some measure also leads to it, but not contrari-
wise : but if there is contrariety, that is to say, if the exterior
man altogether perverts or extinguishes what flows-in through
the interior, in this case the interior man is deprived of his
light which is from heaven, and communication towards heaven
is closed to him, but communication to the exterior man from
hell is opened. See more on this subject in what now follows.
5428. "And they did not know him." — ^This signifies that
truth from the Divine did not appear in the natural light not
yet illuminated by celestial light, as may appear from what
immediately precedes ; for when " Joseph knew his brethren,"
signifies that the general truths of the church appeared to the
celestial of the spiritual from its light, it follows that " they
did not know him" signifies that the celestial of the spiritual,
or truth from the Divine, did not appear to the general truths
of the church in the natural light not yet illuminated by ce-
lestial light. How this case is, is indeed manifest from what
was said immediately above ; but as it is an arcanum, it may
be expedient to illustrate it by examples : let the glory of
heaven be taken for an example. Those who think of the
glory of heaven from natural light not yet illuminated by ce-
lestial light, because without a medium, and especially if there
be not correspondence, cannot form any otlier idea of it than
as of the glory of the world, as, when they read the prophetic
revelations, particularly of John in the Apocalypse, that all
things in heaven are of the most magnificent kind ; but when
they are told that the glory of heaven exceeds all the magni-
ficence of the world, so that the latter can scarcely be com-
pared with it, and yet that this is not the glory of heaven, but
that the glory of heaven is the Divine which beams forth from
all the things which appear there, and is the perception of
things divine, and consequent wisdom : but this glory is only
for those in heaven, who make no account of that magnificence
in comparison with wisdom, and attribute all wisdom to the
Lord, and none at all to themselves : when this glory of heaven
is viewed by natural light without a medium, and es])ecially
if there be not correspondence, it is not at all acknowledged.
144
GENESIS.
[CuAP. xlii.
Let us take angelic power for another example : those who
think of angelic power, especially of the power of the arch-
angels mentioned in the Word, from natural light not illumi-
nated by the light of heaven, because without a medium, and
particularly if tliere be not correspondence, cannot form any
other idea of it, than as of the power of the mighty in the
world, viz., that they have jnany thousands of inferiors over
whom they bear rule, and that eminent stations in heaven con-
sist in such rule ; but when they are told, that angelic power
indeed exceeds all the power of the mighty in the world, and
that it is so great, that one of the inferior angels can drive away
myriads of internals, and thrust them down into their hells,
and that hence also in the Word they are called powers and
also dominions ; but that nevertheless tlife least of them is the
greatest, that is to say, he is most powerful, who believes, wills,
and perceives that all power is from the Lord, and none from
himself; on which account those who are powers in heaven,
are absolutely averse from all self-derived power ; this also,
when it is viewed by natural light without a medium, and
especially if there be not correspondence, is not acknowledged.
Let us take another example : he that looks at freedom from
the natural withoiit a medium, and especially if there be not
correspondence, cannot know any other, than that freedom
consists in thinking and willing from himself, and in being able
to act unrestrainedly as he thinks and wills ; therefore also the
natural man, in order that he may have whatever he thinks
and wishes, is desirous to be the most opulent, and in order that
he may be able to do whatever he thinks and wishes, is desirous
to be the most powerful ; and he believes that in such case he
is in the greatest freedom, and hence in the full enjoyment of
happiness ; but if he be told that real freedom, which is called
celestial freedom, is nothing at all of this sort, and that it con-
sists in willing nothing from himself, but from the Lord, yea,
and in thinking nothing from himself, but from heaven, and
hence that the angels are overwhelmed with sorrow and grief,
if they are permitted to think and to will from themselves;
this he does not acknowledge. From these considerations it
may in some measure be manifest, how it happens that truth
from the Divine does not appear in natural light not yet illu-
minated by celestial light, which is signified by Joseph's breth-
ren not knowing him.
5429. Verses 9 to 16. And Joseph remembered the dreams
which he dreamed of them ; and he said to them, Ye are sjpies^
to see the nakedness of the land are ye come. And they said to
him, Nay, my lord ; thy servants are come to buy food. We
are all the sons of one man ; we are upright ; thy servants are
not sjyies. And he said unto them, Is ay ; hut to see the naked-
ness of the land are ye come. Arid they said, Thy twelve ser-
5429.]
GENESIS.
143
van is, loe are hreihren^ the so?is of one man, in the land of Ca-
naan and behold the yoxmgest is with our father at this day,
and one is not. And Joseph said unto them, This is what 1
spake to yoti, saying. Ye are spies. In this ye shall he proved ;
let Pharaoh live, If ye shall go forth hence, unless your young-
est brother come hither. Send one of you, and let him receive
your brother ; and ye shall be botmd, and your words shall be
proved, whether the truth be with you / and if not, let Pharaoh
live, ye are spies. And Joseph remembered the dreams wiiich
he dreamed of them, signifies that the celestial of the spiritual
foresaw what would happen concerning the general truths of
the church in the natural. And he said to them, signifies per-
ception thence. Ye are spies, signifies that [they came] only
to seek for gain. To see the nakedness of the land are ye come,
signifies that nothing seemed better to them than for themselves
to know that tliere are not truths. And they said unto him,
Nay, my lord, we are upright, signifies that they are truths in
themselves. Thy servants are come to buy food, signifies that
they are to be appropriated to the natural by means of good.
"We are all the sons of one man, signifies that those truths are
from one origin. "We are upright, signifies that thus they are
truths in themselves. Thy servants are not spies, signifies that
thus they are not for the sake of gain. And he said unto them,
Nay ; but to see the nakedness of the land are ye come, signi-
fies that it is no concern to them whether they be truths. And
they said, Thy twelve servants, we are* brethren, signifies that
all things of faith are thus conjoined together. The sons of
one man, signifies from one origin. In the land of Canaan,
signifies in the church. And, benold, the youngest is with our
father at this day, signifies that there was also conjunction with
spiritual good. And one is not, signifies that tlie Divine spirit-
ual, from which [that conjunction proceeds], does not appear.
And Josepli said to them, signifies perception concerning that
subject. This is what I spake to you, signifies that the truth
is as I thought. Saying, Ye are spies, signifies that tliey are
in the truths of the church for the sake of gain. In this shall
ye be proved, signifies it sliall be seen whether it be so. Let
Pharaoh live, signifies what is certain. If ye shall go forth
hence, unless your youngest brother come hither, signifies that
it must needs be that the truths appertaining to them are of
such a character, unless they be conjoined to spiritual good.
Send one of you, and let him receive your brother, signifies if
there be only any conjunction with that good. And ye shal\
be bound, signifies although in the rest there be separation.
And your words shall be proved, whether the truth be with
you, signifies that in such case it will so exist. And if not, let
Pharaoli live, ye are spies, signifies otherwise it is certain that
ye hold truths only for the sake of gain.
VOL. vr. 10
146 GENESIS. [Chap. xln.
5-1:30. "And Joseph remembered the dreams which he
dreamed of them." — This signifies that tlie celestial of the spi-
ritual foresaw what would happen concerning the general truths
of the church in the natural, as appears (1.) from the significa-
tion of " remembering," as denoting presence, for the thing,
of which there is remembrance, stands present ; that to remem-
bei" is predicated of foresight, see n. 3966 ; (2.) from the repre-
sentation of " Joseph," as denoting the celestial of the spiritual,
of which frequent mention is made above; and (3.) from the
signification of " dreams," as denoting foresight, prediction,
and event, see n. 3698, 5091, 5092, 5104, in the present case
therefore foresight of what would happen to the general truths
of the church in the natural, those truths being signified by the
sons of Jacob, see n. 5409, 5419 : therefore it is also said,
" which he dreamed of them."
5431. " And he said to them." — This signifies perception
thence, as appears from the signification of " saying," as denot-
ing perception, see n, 1791, 1815, 1819, 1822, 1898, 1919,
2080, 2619, 2862, 3509.
5432. " Ye are spies." — ^This signifies that [they came] only
to seek for gain, as appears from the signification of "spies,"
as here denoting to seek for gain : that this is the meaning of
epies in the internal sense, is manifest from the series ; for the
Bubject treated of in the internal sense is the truths of the
church, that they were to be appropriated to the natural, and
that they cannot be appropriated thereto, except by influx from
the celestial of the spiritual through a medium. Those truths
of the church are the sons of Jacob, or the brethren of Joseph ;
the celestial of the spiritual is Joseph, and the medium is Ben-
jamin. How this case is, was shown, n. 5402, viz., that the
truths of faith of the church, which are called doctrinals, in the
first age, when they are learnt, are apprehended, and commit-
ted to the memory, just like other scientifics, and remain as
scientifics until the man begins to view them from his own
sight, and to see whether they be true, and, when he has seen
tliat they are true, is then willing to act according to them.
This view and this will cause them to be no longer scientifics,
but precepts of life, and finally life ; for thus they enter into the
life, to which they are appropriated. Those who have arrived
at adult age, and more so those who have arrived at old age,
and have not viewed the truths of the church, which are called
doctiinals, from their own sight, and seen whether they be true,
and have not been willing in the next place to live according
to them, do not retain them with themselves except as they do
other scientifics, which are only in their natural memory, and
thence in their mouth ; and when they speak them, they do sc
not from their interior man, or from the heart, but only from
the exterior man, and from the mouth : when a man is in this
5430—5432.]
GENESIS.
147
state, he cannot at all believe that the truths of the church are
true, however it may seem to himself that he believes it ; the
reason why it seems to himself that he believes them to be true
is, because he has confidence in others, and has confirmed in
himself what he has received from others : to confirm the things
received from others, whetiier they be true or false, is very easy,
nothing being requisite for the purpose but mere ingenuity.
These trutlis of the church, for those wlio in such a sort are in
the truths of the church, are signified by spies coming to see
tlie nakedness of the land ; for they do not believe the doctri-
nals of their church from any aiFection of truth, but from the
aflfection of hunting after honours, or of seeking for gain ; on
which account in themselves they scarcely believe any thing,
for the most part cherishing denial in heart, and regarding their
doctrinals as a merchant does his merchandise ; and they appear
to themselves learned and wnse, when of themselves they see
that truths are not truths, and still can persuade the vulgar that
they are truths. Tliat very many of the dignitaries of the
church are of this character, appears manifestly from their state
in the other life ; for wherever they go in that life, they are in
the sphere of tiieir afi"ections and consequent tlioughts, wliich
sphere is manifestly perceived by othei-s, whence it is plainly
evident what was the quality of their afl'ection of truth, and of
their faith. This manifestation is not made in the world, where
there is no spiritual perception of such characters ; and this
being the case, they do not make themselves manifest, lest they
should be deprived of their gain. That they are spies, may be
evident enough from the consideration, that men of this descrip-
tion seek for nothing but spots and blemishes among those who
are principled in truth from good, in order that they may fix
upon them a charge of blame, and may condemn them. Such
Sersons, whether they be of the Papists so called, or of the
Reformed, or Quakers, Socinians, or Jews, when once they have
confirmed with themselves the doctrinals of their own particu-
lar church, are nothing but spies, since they ridicule and con-
demn the most essential truths, if taught in any other church
than their own, not apprehending that truths are truths [inde-
pendent of the cluirch in which they are taught] : the reason
of this is, because they have not an atFection of truth for its <nvn
sake, still less for the sake of life, but for the sake of gain ; such
also, when they read the Word, examine it solely with a view
of confirming scientific doctrinals for the sake of gain, and
several of them examine the Word, that they may see the
nakedness of the land, that is to say, that they may see that
the truths of the church are not truths, but only serviceable to
persuade others that they are truths, for the sake of lucre.
Those however who are in the afl;ection of truth for the sake of
trutli and of life, consequently for the sake of the Lord's king-
us
GENESIS.
! Chap. xlii.
dom, have indeed faith in the doctrinals of the church ; but
s;till they search the Word for no other end than for the sake of
truth, and hence they derive their faith and tlieir conscience.
If they are told by any one, that tliey must abide in the doc-
trinals of the church in which they were born, they think with
themselves that, if they had been born in Judaism, Socinianism,
Quakerism, Christian Qentilism, or even out of the church, the
same thing would have been told them by tliose among whom
tliey were born, it being the general cry, " Here is the church ;
here is the church ; here are truths and nowhere else ;" and
this being the case, they are of opinion that the Word ought to
be searched, with devout prayer to the Lord for illustration :
such do not disturb any one within the church, neither do they
at any time condemn others, knowing that every one, who is a
church, lives from his faith.
5433. " To see the nakedness of the land are ye come." —
This signifies that nothing seemed better to them than for them-
selves to know that there are not truths, as appears (1.) from
the signification of " coming to see," as denoting a desire to
know that it is so, consequently that nothing was better for
them than to know ; (2.) from the signification of " nakedness,"
as denoting to be without truths, thus that there are not trutlis,
of which we shall speak presently ; and (3.) from the significa-
tion of " the land," as denoting the church, see n. 566, 662,
1067, 1262, 1733, 1850, 2117, 2118, 3355, 4447, 4535 : in this
passage therefore the nakedness of the land denotes the want of
truths in the church. The reason why nakedness denotes M'hat
is deprived of truths, or is without truths, is, because garments
in general signify truths, and every specific garment signifies
some particular truth, see n. 2576, 3301, 4545, 4677, 4741,
4742, 4763, 5248, 5319 ; hence nakedness signifies being with-
out truths, as will be seen also below from passages out of the
Word. How the case herein is, is evident from what was said
above, n. 5432, viz., that those who learn truths, not for the
sake of truth and of life, but for the sake of gain, must needs
think with themselves that the truths of the church are not
truths ; tlie reason is, because the afiection of gain is an earthly
aflection, and the afi^ection of truth a spiritual afiection, and the
one or the other must have the dominion, since no one can
serve two lords ; therefore where the one affection is, the other
is not ; tlms where the afi^ection of truth is, there the afi'ection
of gain is not, and where the afi'ection of gain is, there the
affection of truth is not. Hence it is, that if the affection of
gain have the dominion, it must needs be that nothing will
seem better than that truths should not be truths, and still
nothing seem better than that truths be believed to be truths
by others; for if the internal man looks downwards, to earthly
things, and there places his all, it is absolutely impossible for
5433.]
GENESIS.
149
him to look upwards, and there place any thing, since earthly
things altogetlier absorb and suffocate ; the reason is, because
the angels of heaven cannot be attendant on man in earthly
things, wherefore the}' retire, and then infernal spirits approach,
who cannot be with man in heavenly things ; hence heavenly
things are of no account to him, and earthly things are all to
him, and when earthly things are all to him, then he believes
himself more learned and wise than all others in denying in
himself the truths of the churcli, saying in his heart that they
are for the simple. He must therefore be either in earthly affec-
tion, or in heavenly affection ; for he cannot be with the angels
of heaven, and at the same time with the infernals, as in this
case he would hang between heaven and hell ; but when he is in
the affection of truth for the sake of truth, that is, for the sake
of the Lord's kingdom, (for the divine truth is there,) thus for
the sake of the Lord himself, lie is then among the angels ; and
in this case he does not despise gain, so far as it is conducive to
the purposes of his life in the world ; he does not however re-
gard it as an end, but he regards the uses thence derived, which
he considers as mediate ends in respect to the ultimate heavenly
end ; thus he in no degree sets his heart upon gain. That
nakedness signifies to be without truths, may also be manifest
from other passages in the Word ; as in the Apocalypse : " Write
to the angel of the church of the Laodiceans, Because thou
sayest I am rich, and am increased with goods, and have no
need of any thing, when thou knowest not that thon art
wretched and miserable, and needy, and blind, and naked,''' iii.
14, 17, where naked denotes being in want of truth. Again : " I
counsel thee to buy of me gold purified in the fire, that thou
mayest be rich, and white garments that thou mayest be clothed,
and that the shame of thy nakedness may not be manifested,"
iii. 18 ; to buy gold denotes to procure and appropriate to them-
selves good ; that thou mayest be rich denotes to be principled
in celestial and spiritual good ; white garments denote spii'itual
truths ; the shame of nakedness denotes being without goods
and truths : that buying denotes procuring and appropriating,
see n. 5374, that gold is celestial and spiritual good, n. 1551,
1552 ; that garments are truths, n. 1073, 2576, 4545, 4763,
5248, 5319 ; that white is predicated of truth, because from the
light of heaven, n. 3301, 3993, 4007, 5319. Again : " Behold
I come as a thief; blessed is he that watcheth, and keepeth his
farments, that he may not walk naked^'' Apoc. xvi. 15 ; he that
eepeth his garments denotes one that holds truths ; that he may
not walk naked denotes lest he should be without truths. So
in Matthew : " The king shall say to those on the right hand,
I was naked and ye clothed mej and to those on the left hand, .
I was nah/d aiid ye clothed me not^'' xxv. 34. 36, 41, 43, where"
naked denotes the good who acknowledge tliat in themselves
150
GENESIS.
[Chap. xliL
there is nothing of ^ood and truth, see n. 4958. And in Isaiah .
" Is not this the tast, to break thy bread to the hungry, and
that thou bring into thy house the afflicted outcasts ; when thou
seest the naked that thou cover him f Iviii. 6, 7, where the
meaning is the same. And in Jeremiah : " Jerusalem hath
sinned a sin; therefore she is become like a menstruous woman :
all who honoured her have esteemed her vile, because they have
seen her nakedness,'''' Lam. i. 8, where nakedness denotes being
without truths. And in Ezekiel : " Thou hast come to excel-
lent ornaments : thy breasts were fashioned, and thy hair grew;
yet thou wast naked and stripped. I spread my wing over
thee, and covered thy nakedness. Thou hast not remembered
the days of thy youth, when thou wast naked and stripped hare^''
xvi. 7, 8, 22, speaking of Jerusalem, which means the ancient
church, what her quality was when she was established anew,
;iiid what it afterwards became, viz., that at first she was without
truths, afterwards she was instructed in truths, and finally she
rejected them. Again : "If there be a just man, who hath
done justice and judgment, let him give his bread to the
liungry, and cover the naked with a gar'ment" xviii. 5, 7 ; to
cover the naked with a garment denotes to instruct in truths
those who desire them. And in Hosea: " Lest peradventure 1
strip her naked., and set her as in the day that she was born, and
make her as a wilderness, and place her as a land of drought,
and slay her by thirst," ii. 3 ; to strip her naked denotes that
she may be without truths. And in Nahum : " I will show to
the nations thy nakedness, and to the kingdoms thy disgrace,"
iii. 5 ; to show to the nations nakedness denotes deformity, all
deformity arising from the want of truths, and all beauty from
truths, see n. 4985, 5199.
5434. " And they said unto him. Nay, my Lord, we are
upright." — This signifies that they are truths in themselves, as
appears (1.) from the signification of "saying to him. Nay, my
lord," as denoting that they were not seeking for gain, which is
signified by Joseph's words, "Ye are spies," see n. 5432, and
as not denoting that nothing seemed better to them than for
themselves to know that they are not truths, which is signified
by Joseph's words, " To see the nakedness of the land are ye
come," see n. 5433; and (2.) from the signification of "We are
upright," as denoting that they are truths in themselves ; for
upright signifies truth in the internal sense in this and in many
other passages in the Word. The meaning that they are truths
in themselves, follows from the series ; for with those who have
procured to themselves the truths of the church for the sake of
gain, truths are not indeed truths to them, as was shown above,
n. 5433 ; but still they may be truths in themselves, for the
truths themselves of the clnirch in general are signified by the
eons of Jacob. The reason why those who are upi-ight denote
5434—5438.]
GENESIS.
151
truths in the abstract is, because in the internal sense all things
are abstracted from persons ; that the idea of pei-sons is turned
into the idea of things, see n. 5225, 5287 ; the reason is,
because thought and consequent speech, in any other case,
must Tieeds be withdrawn and debased from things and the
view thereof to such considerations as regard persons ; and
moreover thought and consequent speech cannot otherwise
become universal, and comprehend Tnany things together, still
less things indefinite and ineffable, as with the angels : never-
theless what is thus abstracted involves persons, viz., those who
are principled therein; hence it is that those who are upright
signify truths.
5435. "And thy servants are come to buy food." — ^This sig-
nifies that they, viz., those truths, are to be appropriated to the
natural by means of good, as appears (1.) from the signification
of "servants," as denoting inferiors, and respectively what is
natural, see n. 2541, 3019, 3020, 5161, 5164, 5305, hence also
truths, n. 3409, for truths are subject to good, and things which
are subject are in the Word called servants ; in the present
case therefore truths in the natural are called servants in respect
to the celestial of the spiritual ; (2.) from the signification of
" to buy," as denoting to be appropriated, see n. 4397, 5374,
5406, 5410 ; and (3.) from the signification of " food," as de-
noting celestial and spiritual good, see n. 5147, also truth ad-
joined to good, n. 5340, 5342, in the present case therefore
truth about to be adjoined to the natural by good, thus about
to be appropriated. Truth is never appropriated to a man
except by good ; but when it is appropriated by good truth
becomes good, for in such case it acts in unity therewith ; for
they together constitute as it were one body, Avhereof the soul
is good, the truths in that good being as it were the spiritual
fibres, which form the body ; wherefore also fibres signify the
inmost forms proceeding from good, and nerves signify truths,
n. 4303, 5189.
5436. "We are all the sons of one man." — Tliis signifies
that those truths are from one origin, as appears from tlie sig-
nification of "sons," in the present case the sons of Jacob, as
denoting truths in general, agreeably to what has been often
shown above ; that their being the sons of one man denotes that
they are from one origin, is manifest without explanation.
5437. " We are upright." — This signifies that thus they are
truths in themselves, as appears from the signification of" we are
upright," as denoting truths themselves, see just above, n. 5434.
5438. "Thy servants are not spies." — ^This signifies that
they are not for the sake of gain, as appeitis from the signifi-
cation of " spies," as denoting tlmse who ,K-e in the truths of
the church for the sake of gain, e ■ ;'.l>-)ve, i:. 5432, in the prQ»
ent case denoting that they are not such.
152
GENESIS.
[Chap. xlii.
5439. "And he said nnto them, Nay ; but to see the naked-
ness of the land are ye come." — This signifies that it is no con-
cern to them whether they be truths, as ajjpears from the sig-
nification of "coming to see the nakedness of the hand," as
denoting that nothing seemed better to them than for them-
selves to know that they are not truths, see n. 5433, in the pres
ent case denoting the same, viz., that they are unconcerned
whether they be truths.
5440. "And they said, Thy twelve servants, we are breth-
ren."— This signifies that all things of faith are thus conjoined
together, as appears (1.) from the signification of " twelve," as
denoting all, and, when predicated of the sons of Jacob, as in
the present case, or of the tribes named from them, and also
of the apostles, as denoting all the things of faith in one com-
plex, see n. 577, 2089, 2129, 2130, 2553, 3272, 3488, 3858, 3862,
3913, 3926, 3939, 4060 ; and (2.) from the signification of
" brethren," jis denoting conjunction by good ; for when truths
are conjoined by good they put on a sort of brotherhood one
among another: if even they appear conjoined without good,
nevertheless they are not conjoined, since the talses of evil are
always entering in and disjoining them ; the reason is, because
they have not one origin from which they are derived, and one
end to which they are directed : the first and the last must
conjoin, before conjunction can be eflTected ; the first must be
the good from which they are derived, and the last the good to
which they tend: and further, in order that truths may be con-
joined, good must reign universally ; for it is that which reigns
universally which conjoins. That a brother denotes the afiec-
tion of good, thus good, may be seen, n. 2360, 2524, 3303,
3459, 3803, 3815, 4121.
5441. " The sons of one man." — ^This signifies from one
origin, as appears from what was said above, n. 5436, where
similar words occur.
5442. " In the land of Canaan." — ^This signifies in the
church, as appears from the signification of "the laud of Ca-
naan," as denoting the Lord's kingdom and the church, see
n. 1413, 1437, 1607, 3038, 3481, 3705, 3686, 4447.
5443. " And, behold, the youngest is with our father at this
day." — This signifies that there was also conjunction with spi-
ritual good, as appears (1.) from the representation of "Ben-
jamin," who is here " the youngest," as denoting a conjoining
medium, of which we shall speak presently ; and (2.) from the
representation of " Jacob," in this case Israel, who is here "the
father," as denoting spiritual good, see n. 3654, 4598. That
Benjamin is the spiritual of the celestial, which is a medium,
see n. 4592, 5411, 5413, 5419, viz., a medium between the
natural, or the things which are of the natural, and the celestial
of the spiritual, which is Joseph: and as Benjamin is a medium,
5439— 5449.J
GENESIS.
153
and Israel is spiritual good, therefore the words, Behold tlie
youngest is with our father at this day, signify conjunction with
spiritual good.
5444. " And one is not." — This signifies that the divine spi-
ritual, from which [that conjunction proceeds], does not appear,
as is manifest (1.) from the representation of "Joseph," who is
here meant by " one," as denoting the celestial of the spiritual,
or, what is the same, the divine spiritual, or truth from the Di-
vine, see n. 3969, 4286, 4592, 4723, 4727, 4963, 5249, 5307,
5331, 5332, 5417; and because all conjunction of truth in the
natural proceeds from the divine spiritual, therefore it is said
the divine spiritual from which [that conjunction proceeds] ;
and (2.) from the signification of " is not,'^ as denoting that it
does not appear ; for it was, but did not appear to them, be-
cause the medium, which is Benjamin, was not there.
5445. "And Joseph said to them." — This signifies perception
concerning that subject, viz., the things which his brethren said,
as appears from the signification of " saying" in the historicals
of the Word, as denoting perception, see n. 1791, 1815, 1819,
1822, 1898, 1919, 2080, 2619, 3509.
5446. "This is what I spake with you." — ^Tliis signifies that
the truth is as I thought, as appears from the signification of
" to speak," as denoting to think, see n. 2271, 2287, 2619 ;
that it signifies that what he thought was the truth, is evident
without explanation.
5447. " Saying, Ye are spies." — ^This signifies that they are
in the truths of the church for the sake of gain, as appears from
the signification of " spies," as denoting those who are in the
truths of the church only to seek for gain, see n. 5432, 5438.
5448. " In this ye shall be proved." — This signifies that it
will be seen whether it be so, as is manifest without explana-
tion.
5449. " Let Pharaoh live." — ^This signifies what is certain,
as appears from the consideration, that "Let Pharaoh live" is
a form of asseveration, thus of a thing's being certain. Joseph
indeed knew that they were not spies, and that they did not
come to see the nakedness of the land ; but still he made the
assertion, because, in the internal sense, it was certain that the
truths of the church, without conjunction by good with the
interior man, regard nothing for an end but gain, by whomso-
ever they are possessed ; but when they are conjoined by good
with the interior man, they then regard for an end essential
food and truth, thus the church, the Lord's kingdom, and the
.ord himself; and when they regard these things for an end,
then also a sufliciency of gain is allotted them, according to
the Lord's words in Matthew : " Seek ye first the kingdom of
God and his justice, and all these things shall be added unto
you," vi. 33.
154
GENESIS.
[Chap. xlii.
5450, ''If ye shall go forth hence, unless your youugost
brother come hither." — That this signifies that it must need-;
be that the truths appertaining to them are of such a character,
unless they be conjoined to spiritual good, cannot so well be
explained according to the signification of the expressions them-
selves ; but this is the sense thence resulting : for the youngest
brother here signifies conjunction with spiritual good.
54:51. " Send one of you, and let him receive your brother."
— ^This signifies if there be only some conjunction with that
good, as appears (1.) from the signification of " your brother,"
viz., the youngest, as denoting conjunction with spiritual good,
according to what was said just above, a 5450; and (2.) from
the signification of " sending one and receiving him," as denot-
ing if only there be any conjunction, for it is somewhat of
doubt which is expressed,
5452. "And ye shall be bound," — ^This signifies although in
the rest there be still separation, as appears from the significa-
tion of " to be bound," as here denoting to be separated ; for
he that is kept bound is separated, viz,, from the spiritual good,
which is signified by the father Israel.
5453. "And your words shall be proved, whether the truth
be with you." — This signifies that in such case it will so exist,
as appears from the signification of " words being proved, and
whether there be truth," as denoting that it is certain that in
such case it will so exist, as it was said by them : that which is
certain relates to what they said, and what are contained in the
internal sense, concerning whicli see above, n. 5437 to 5444.
5454. "And if not, let Pharaoh live, ye are spies." — ^This
signifies that otherwise it is certain that ye hold truths only for
the sake of gain, as appears (1.) from the signification of "let
Pharaoh live," as denoting what is certain, see n. 5449 ; and
(2.) from the signification of " spies," as denoting that they are
in the truths of the church only to seek for gain, see n. 5432,
5438, 5447. It is needless to go into a further explanation of
these words and of those which immediately precede, because
they have been explained in general in what goes before; and
moreover they contain such things as cannot be distinctly un-
derstood; for general principles must previously be in the un-
derstanding, and then lii-st the particulars enter in beneath such
as are contained in the verses going before : if general princi-
ples have not been first received, particulars are never admitted ;
yea, they seem tiresome, for there can be no aftection for partic-
ulars, unless general principles have first entered with affection.
5455. Verses 17 — 20. And he shut them up in custody three
days. And Joseph said to them on the third day^ This do, and
ye shall live' I fear God. If ye are upright, let one of yov<r
brethren he hound in the house of your custody ; and go ye, carry
provision for the famine of your houses. And. hiring your
645U— 5i59.] GEXESIS. 155
youngest brother to me, and your words shall he verified, and
ye shall not die j and they did so. And he shut them up in
custody, signifies separation from himself. Three days, signifies
to the VulL And Joseph said to them, on the third day, signi-
fies the perception of the celestial of the spiritual concerning
those truths separated from itself, when it was fulfilled. This
do, and ye shall live ; I fear God, signifies that so it shall be if
they have life from the Divine. If ye be upright, signifies if
they be truths in themselves. Let one of your brethren be
bound in the house of your custody, signifies that fiiith in the
will shall be separated. Go ye, carry provision for the famine
of your houses, signifies that in the mean time they have
liberty to provide for themselves. And bring your youngest
brother to me, signifies until a medium be present. And your
words shall be verified, signifies that in such case it shall be
with truths as it was declared. And ye shall not die, signifies
that thus truths will have life. And they did so, signifies the
end of this state.
5456. " And he shut them up in custody." — This signifies
separation from himself, as appears from the signification of
"giving or shutting up in custody," as denoting rejection, thus
separation, see n. 5083, 5101.
5457. "Three days." — ^This signifies to the full, as appears
from the signification of " three days," as denoting from the
beginning to the end, thus what is full, see n. 2788, 4495 ;
for it is a new state which is here described : that entire state
is signified by three days ; and the ultimate of it, and thereby
what is new, b}' "on the third day," as presently follows.
5458. " And Joseph said to them on the third day." — This
signifies the perception of the celestial of the spiritual concern-
ing those truths separated from itself, when it was fulfilled, as
appears (1.) from the signification of " to sav," as denoting to
perceive, see n. 1791, 1815, 1819, 1822, 1898, 1919, 2619,
3509 ; (2.) from the representation of " the sons of Jacob," as
1^ denoting the truths of the church in general, according to what
has been before shown, in the present case those truths sepa-
rated from the celestial of the spiritual, n. 5456 ; (3.) from the
representation of " Joseph," as denoting the celestial of the
spiritual, agreeably to what has been also shown above; and
(4.) from the signification of " on the third day," as denoting
the ultimate when what is new happens, see n. 5159, 5457,
thus when it is fulfilled ; hence it is evident, that " Joseph said
to them on the third day," signifies the perception of the celes-
tial of the spiritual concerning those truths separated from itself,
when it is fulfilled.
5459. "This do, and ye shall live; I fear God."— This
signifies that so it shall be if they have life from the Divine, as
appeai-s (1.) from the signification of " this do," as denoting
156
GENESIS.
[Chap. xlii.
that so it will be ; (2.) from the signification of " ye shall live,"
as denoting that they, viz., the truths, which are here signified
by the sons of Jacob, will have life ; and (3.) from the signifi-
cation of " I fear God," as denoting from the Divine : for Jo-
seph represents the Lord as to truth from the Divine, which is
the same thing with the celestial of the spiritual ; therefore by
in the supreme sense, is here signified truth from the Divine,
and by God the Divine itself, which is in the celestial of the
spiritual, or the Divine which is in truth ; by fearing, in the
supreme sense, when it is predicated of the Lord, is not signified
fear, but love. The fear of God also in the "Word throughout
signifies love to God ; for love to God is according to the sub-
jects in which it dwells : it becomes fear with those who are in
external worship without internal, and it becomes holy fear with
those who are in spiritual worship; but it becomes a love full of
holy reverence with those who are in celestial worship : in the
Lord however there was not fear, but pure love; hence it may
be manifest, that the expression, " I fear God," when it is pre-
dicated of the Lord, signifies the Divine love, thus the Divine.
5460. " If ye be upright." — This signifies if they be truths
in themselves, as appears from the signification of " being up-
right," as denoting that they are truths in themselves, see
above, n. 5434, 5437.
5461. " Let one of your brethren be bound in the house of
your custody." — This signifies that faith in the will shall be
separated, as appears (1.) from the representation of "Simeon,"
who in this case is the one brother that was bound, verse 24,
as denoting faith in the will, see n. 3869—3872, 4497, 4502,
4503 ; and (2.) from the signification of " to be bound in the
house of custody," as denoting to be separated, see n. 5083,
5101, 5452, 5456. The case herein is this : when faith in the
will, or the will of doing the truth which is of faith, is separated
from these who are in the truths of the church, the connection
with the Divine in such case is so slight, that it is little more
than acknowledgment ; for the influx of the Divine from the
Lord with the regenerate man is into good and thence into
truth, or Avhat is the same, into the will and thence into the
understanding ; so far therefore as a man who is in the truths
of faith, receives good from the Lord, so far the Lord forms in
him a new will in his intellectual part, see n. 927, 1023, 1043,
1044, 2256, 4328, 4493, 5113 ; and so far the Lord flows-.n,
and causes the affection of doing good, that is, of exercising
charity towards the neighbour: from these considerations it
may be manifest what is meant by faith in the will, which is
represented by Simeon being separated, before the medium,
which was Benjamin, was made present.
5462. " Go ye ; carry provision for the famine of your
houses." — This signifies that in the mean time tliey had liberty
5460—5464.
GENESIS.
15T
to provide for themselves, as appears (1.) from the signification
of " Go ye," after they had been bound, and one was detained
in their place, as denoting that in the mean time they had
liberty ; (2.) from the signification of " provision," as denoting
truth, see n. 5276, 5280, 5292 ; (3.) from the signification of
" famine," as denoting a defect of knowledges, and desolation,
see n. 5360, 5376 ; and (4.) from the signification of " yonr
liouses," as denoting the habitations where the specific truths of
each dwelt, thus the natural mind : that a house denotes the
natural mind, see n. 4973, 5023 ; and tliat the truths, which
are here represented by the sons of Jacob, are those of the ex-
ternal church, thus in the natural, n. 5401, 5415, 5428 : from
these significations taken together it may be manifest, that
" Carry provision for the famine of your houses," signifies that
in the desolation of truth in which they are, they may provide
for themselves and their own.
5464. " And bring your youngest brother to me." — This sig-
nifies until a medium be present, as appears from the repre-
sentation of " Benjamin," as denoting a medium between the
celestial of the spiritual and the natural, see n. 5411, 5443.
5464. " And your words shall be verified." — This signifies
that in such case it shall be with truths as it was declared, as
may appear witliout explanation : in what manner tliey declared
concerning themselves, consequently concerning the truths of
the church which they represented, may be seen above, n. 5434
to 5444. Tlie case herein is this : those who are in the truths
of the church merely for the sake of gain, can declare as well
as others how the case is with truths ; as for example, that
truths are not appropriated to any one, unless they be conjoined
with the interior man ; yea, that they cannot be conjoined
thereto except by good ; also that until this is eflfected truths
are without life : these and similar things are sometimes seen
by them as clearly as by others, and sometimes to appearance
more clearly, but only on those occasions when they are con-
versing on the subject with others ; but when they are con-
versing with themselves, thus with their interior man, that is,
when they are thinking, in this case those who are in the
truths of the church merely for the sake of gain, see the con-
trary- ; and although they see the contrary, and in heart deny
truths, still they can persuade others that the thing is so, yea,
that themselves are in truths in the manner liere described.
Tlie desire of gain, of honour, and of reputation, for the sake
tliereof, seizes upon all the means of pei-susision, and upon none
with greater avidity than upon such things as in themselves
are true, for these have in them a secret power of attracting
minds. Every man, whatever his quality or character, if he be
not sunk into gross stupidity, is endowed with such a faculty,
viz., tlie faculty of understanding whether things be true, in
158
GENESIS.
[Chap. xlii.
order that by the intellectual part he may be reformed and re-
generated ; but when he has wandered in the paths of perver-
sity, and has altogether rejected the things which are of the
ftiith of the church, in this case indeed he is in the same faculty
of understanding truths, but he is no longer willing to under-
stand them, but as soon as he hears them he turns away from
them with aversion.
5465. "And ye shall not die."— This signifies that thus
truths will have life, viz., when truths shall be as was declared,
as appears from the signification of " ye shall not die," as de-
noting ye shall live, thus that the truths which are represented
by them shall have life.
5466. " And they did so." — This signifies the end of this
state, as appears from the signification of " doing," or it was
done, as denoting the end of a former state, and as involving
the beginning of a following one ; see n. 4979, 49S7, 4999,
5074. It is needless to explain these things more at large, for
the reason assigned above, n. 5454: nevertheless it is to be
noted, that they contain in them ineffable arcana, which shine
forth in the heavens from each single expression, although not
the smallest portion thereof is apparent to man : the holy prin-
ciple, which is sometimes apperceived by a man while he is
reading the Word, contains in it many such arcana ; for in the
holy principle with which he is affected, there lie concealed
innumerable secret things, which are not made manifest to his
mind's view.
5467. Verses 21 — '24. And they said, a man to his brother,
Surely we are guilty concerning our brother, the straiincss of
whose soul we saw when he entreated us, and we did not hear,
therefore is this straitness come upon us. And Reuben answered
them., saying. Said I not unto you, saying, Sin not against the
child, and ye hearhened not ? and behold also his blood is in-
quired into. And they knew not that Joseph heard, because
there was an interpreter between them. And he turned away
f rom them, and wept ; and he returned to them, and spake to
them. And he tooTc from them Simeon, and bound him before
their eyes. And they said, a man to his brother, signifies per-
ception concerning the cause. Surely we are guilty concerning
our brother, signifies that they are in fault because they alien-
ated the internal by the non-reception of good. The straitness
of whose soul we saw, signifies the state of the internal in good
when it was alienated. When he entreated us, and we did not
hear, signifies his continual solicitation without reception. And
Reuben answered, signifies perception still from faith in doctrine
and in the understanding. Said I not unto you, saying, signifies
the degree of perception thence derived. Sin not against the
child, signifies lest they should be disjoined. And ye hearkened
not, signifies non-reception. And behold also his blood is in
5405—5470.]
GENESIS.
59
quired into, signifies the stings of conscience thence dt riveil
And they knew not that Joseph heard, signifies that tVoni the
natural light, in which those truths are, it is not believed that
all things appear from spiritual light. Because there was an
interj^rcter between them, signifies that in such case spiritual
things are apprehended quite difi'erently. And he turned awaj
from tliem, signifies somewhat of drawing back. And wept,
signifies mercy. And he turned to them, and spake to them,
signifies influx. And he took Simeon from them, signifies faith
in the will. And bound him, signifies separation. iBefore their
eyes, signifies to apperception.
5468. " And they said, a man to his brother." — This signifies
j^erception concerning the cause, as appeal's (1^ from the signi-
fication of " saying," in the historicals of the Word, as denoting
perception, see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080,
2619, 3509 ; and (2.) from the signification of " a man to his
brother," as denoting mutually, see n. 4725 : the reason why
their saying, a man to his brother, here signifies perception con-
cerning the cause, viz., why Joseph spake hai-s-hly, calling them
spies, and detaining them in custody three days, is, because in
what now follows their mutual discourse treats concerning the
cause ; therefore it signifies percejrtion on this subject.
5469. "Surely we are guilty concerning our brother." — Tliis
signifies that they are in fault because they alienated the inter-
nal by the non-reception of good, as appears (1.) from the sig-
nification of "being guilty," as denoting to be in fault, and in
imputation by reason of the rejection of good and truth, see n.
3400; and (2.) from the representation of " Joseph," who in this
case is the brother concerning whom they were guilty, as de-
noting the internal which they rejected or alienated, for Joseph
and Benjamin represent the internal of the church, and the ten
remaining sons of Jacob its external : for Rachel, of whom were
born Joseph and Benjamin, is the aflfection of interior truth,
and Leah the attection of exterior truth, see n. 3758, 3782,
3793, 3819 : in this chapter Joseph represents the celestial of
the spiritual, or truth from the Divine, which is the internal,
Benjamin the spiritual of the celestial, which is the medium
thence proceeding, and the ten remaining sons of Jacob repre-
sent the truths of the external church, thus in the natural, as
has been frequently said above. The conjunction of the inter-
nal of the church with its external is also treated of, in general
and in particular ; for every man must be a church in particu-
lar, in order that he may be a part of the general church ; but
in the supreme sense it treats of the manner in which the Lord
united the internal with the external in his Human, that he
might make it Divine.
5470. " The straitness of whose soul we saw." — Tliis signi-
fies the state of the internal in the mean time when it was
160
GENESIS.
[Chap, xlii
alienated, as appears from the signification of "straitness of
soul," as denoting the state in which the internal is when it is
alienated from the external. With this state the case is this :
the Lord continually flows-in to a man with good, and in good
with truth ; but the man either receives it or not : if he receives
it, it is well witli him, but if he does not receive it, it is ill with
him ; if, when he does not receive it, he feels any anxiety,
which here is called straitness of soul, there is some hope that
he may be reformed ; but if he does not feel any anxiety, the
hope vanishes. There are attendant on every man two spirits
from hell, and two angels from heaven ; for since a man is born
in sins, he cannot in any wise live, unless on the one part he
communicates with hell, and on the other with heaven, all his
life being tlience derived : when a man is grown up, and begins
to rule himself from himself, that is, when he seems to himself
to will and to act from his own judgment, and to think and
conclude concerning the things of faith from his own under-
standing, if he then betakes himself to evils, the two spirits
from hell approach, and the two angels from heaven remove
themselves a little ; but if he betakes himself to good, the two
angels from heaven approach, and the two spirits from hell are
removed : when therefore a man betakes himself to evils, as is
the case with most in youth, if he feels any anxiety -when he
reflects upon what he has done amiss, it is a sign that he will
still receive influx through the angels from heaven, and it is
also a sign that he will afterwards sufler himself to be reformed ;
but if he feels no anxiety when he reflects upon what he has
done amiss, it is a sign that he is no longer willing to receive
influx through the angels from heaven, and also a sign that he
will not afterwards suffer himself to be reformed : in the present
passage therefore, where the truths of the external church are
treated of, which are represented by the ten sons of Jacob,
mention is made of the straitness of soul in which Joseph was,
when he was alienated from his brethren, and also afterwards
that Reuben admonished them, which signifies that w'hen that
state preceded, reformation afterwards took place, or the con-
junction of the internal with the external, wnich conjunction
is treated of in what follows ; for with those who are in anxiety
on such occasions, there is an internal acknowledgment of evil,
which, when it is recalled by the Lord, becomes confession, and
finally repentance.
5471. " When he entreated us, and we did not hear." — This
signifies his continual solicitation without reception, as appears
from the signification of " entreating," as denoting solicitation ;
for entreaty against alienation, when the subject treated of is
the influx of good from the Divine, denotes solicitation to be
received ; for the good, which flows-in from the Lord, is con-
tinually urgent and as it were solicitous, but it is with the view
5471—5475.]
GENESIS.
161
that it may be received by man ; hence entreaty to prevent alien-
ation signifies continual solicitation : it follows therefore, that
not to hear signifies not to be received. The sense of the letter
treats of more than one, as of the ten sons of Jacob, and of
Joseph ; but the internal sense treats of these in one subject :
the truths of the external church or in the natural, which are
represented by the ten sons of Jacob, are the truths which are
in the external man, and the celestial of the spiritual, which is
represented by Joseph, is truth from the Divine in the internal
man : the case is the same in other parts of the historicals of
the Word ; for things are what are signified by persons, and
those things themselves have respect to one subject.
5472. " And Reuben answered them, saying." — This signi-
fies perception still from faith in doctrine and in the under-
standing, as appears (1.) from the signification of " answering
or saying to his brethren," as denoting perception ; that saying
denotes perception, see n. 5468 ; and (2.) from the representa-
tion of " Reuben," as denoting fiiith in doctrine and in the
understanding, or the truth of doctrine whereby the good of
life may be attained to, see n. 3861, 3866. As the subject
here treated of is the solicitation of good, or of the Divine in
good, that it may be received, mention is made of faith, and
how it teaches concerning the reception of good ; for when a
man recedes from good, and is then made sensible of any anx-
iety, such sensibility does not proceed from any innate dictate,
but from the faith which he had imbibed from infancy, and
which on such occasion dictates, and causes anxiety : this is the
reason why Reuben, who represents that faith, here speaks. It
is called faith in doctrine and in the understanding, to distin-
guish it from faith in the life and in the will, which faith is
represented by Simeon.
5473. " Said I not unto you, saying." — This signifies a de-
gree of pei'ception thence derived, as appears from the signi-
fication of " saying" in the historicals of the "Word, as denoting
perception, see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080,
2619, 3509 ; and as mention is made twice of saying, and also
just above, it is the degree of perception which is signified.
5474. " Sin not against the child." — This signifies lest they
should be disjoined, viz., the external from the internal, as
appears (1.) from the signification of " sinning," as denoting
disjunction, see n. 5229, for every sin disjoins; and (2.) from
the representation of "Joseph," who is here the child, as de-
noting the internal, as above, n. 5469.
5475. " And ye hearkened not." —This signifies non-recep-
tion, as appears from the signification of " to hear or to
hearken," as denoting to obey, see n. 2542, 3869, 4652—
4660, 5017 ; and since it denotes to obey, it also denotes to re-
ceive, as above, n. 5471, for he that obeys what faith dictates,
VOL. VI. 11
162
GENESIS.
[Chap. xlii.
tlie same receives : in the present case it denotes non-reception
because it is said, " Ye did not hearken."
5476. " And behold also his blood is inquired into." — ^This
signifies tlie stings of conscience thence derived, as appears from
the signification of " blood," as denoting violence offered to
good or to charity, see n. 374, 1005 ; when this violence or
this blood is inquired into, it causes internal anxiety, which Is
called the stings of conscience, but this happens only with those
who are in anxiety when they have sinned, see n. 5470.
5477. " And they knew not that Joseph heard." — This sig-
nifies that from the natural light, in which those truths are, it
is not believed that all things appear from spiritual light, as is
manifest (1.) from the representation of " the sons of Jacob, who
knew not," as denoting the truths of the external church, thus
in the natural, of which we have frequently spoken above ;
hence it is that it signifies, that from the natural light, in which
those truths are, it is not believed ; and (2.) from tiie represen-
tation of " Joseph," as denoting the celestial of the spiritual,
which is in spiritual light : that from this light the truths in the
natural appear, is signified by Joseph's hearing, for to hear
signifies both to obey and to apperceive, n. 5017 ; thus that
truths in the natural appeared from spiritual light, but not vice
versa. With natural and spiritual light the case is this : natural
light is from the sun of the world, and spiritual liglit from the
sun of heaven, which is the Lord ; all the truths of faith, which
a man imbibes from infancy, are apprehended by such objects
and consequent ideas as are from the light of the world, thus
they are all apprehended naturally ; for all the ideas of a man's
thought, so long as he lives in the world, are founded on such
things as are in the world ; therefoi-e if these should be taken
away from him, his thought would totally perish. The man
who is not regenerated, is altogether ignorant that there is any
spiritual light, yea even that in heaven there is a light which
has nothing in common with the light of the world, still less
does he know, that it is that light which illustrates the ideas
and objects which are from the light of the world, and gives man
the ability to think, to conclude, and to reflect. The reason
why this spiritual light communicates such ability is, because
that light is the essential wisdom which proceeds from the Lord,
and which is presented as light before the sight of the angels in
heaven : from this light appear all the things which are beneath,
or which are from the natural light appertaining to man, but
not contrariwise, unless the man be regenerate, in which case
those things which are of heaven, that is, which are of good and
truth, by virtue of illustration from spiritual light appear in the
natural, as in a representative mirror: hence it is evident that
the Lord, who is the Light itself, sees all the things which are
in the thought and will of man, yea, which are in universal
5476— 5479.J
GENESIS.
163
nature, and that nothing whatever is concealed from him. Froir.
these considerations then it may be manifest how it happens,
that from the natural light in which those truths are, it is not
believed that all things appear from spiritual light, which is
signified by their not knowing that Joseph heard. That Joseph
knew his brethren, and they did not know him, verse 8, above,
involves the same ; for it signifies that those truths of the church
appeared in the celestial of the spiritual by virtue of its light,
nnd that truth from the Divine did not appear in the natural
light not yet illuminated by celestial light ; see n. 5427, 54-28
5478. " Because there was an interpreter between them." —
Tliis signifies that in such case spiritual things are apprehended
quite differently, as appears from the signification of "an inter-
preter being between them," as denoting that spiritual things
are apprehended diflferently ; for an interpreter translates the
language of one person into that of another ; thus he expounds
the meaning of one to the apprehension of another, hence " an
interpreter between them," signifies that in such case spiritual
things are apprehended quite differently, viz., by those who are
in the truths of the church, not yet conjoined by good to the
internal man. That the truths of the church are apprehended
quite otherwise by those who are in good, that is, by those with
whom those truths are conjoined to good, than by those who
are not in good, appeai-s indeed like a paradox, but still it is
true; for truths are apprehended spiritually by those who are
in good, because they are in spiritual light, whereas truths are
apprehended naturally by tliose who are not in good, because
they are in natural light ; hence truths, with those who are in
good, have truths continually conjoined to them, but with those
who are not in good, they have many fallacies, and also falses,
conjoined to them. The reason of this is, because truths,
with those who are in good, extend themselves into heaven,
whereas truths, with those who are not in good, do not ex-
tend themselves into heaven ; hence truths, with those who
are in good, are full, but with those who are not in good, they
are almost empty. This fulness and this emptiness do not
appear before a man, so long as he lives in the world, but before
the angels : if a man knew how much of what is heavenly there
is in truths conjoined to good, he would entertain very diflferent
sentiments concerning faith.
5479. " And he turned away from them." — ^This signifies
somewhat of drawing back, as appears from the signification of
being " turned away from them," when it is predicated of the
influx of good from the Divine or from the Lord, as denoting
somewhat of drawing back ; for the Lord never turns himself
from any one, but he moderates the influx of good according to
the state of the man or angel ; it is this moderating which i?
meant by drawing back.
GENESIS.
[Cha.!*. xlii.
5480. "And wept." — This signifies mercy, as appears from
the signification of" to weep," when it is predicated of the Lord,
who 's here represented by Joseph, as denoting to be merciful.
That weeping is an effect of grief and love, is well known, con-
secjuently it is an effect of mercy, for mercy is love grieving :
on this account the divine love is called mercy, because the
human race of themselves are in hell ; and when a man apper-
ceives this in himself, he implores mercy. As weeping is also
mercy, in the internal sense, therefore occasionally in the Word,
weeping is predicated of Jehovah or the Lord, as in Isaiah :
" With weeping I will weep owr Jasher ; the vine of Sibmah, /
will water thee with my tear^ O Heshbon and Elealeh," xvi. 9 ;
and in Jeremiah : " I know, saith Jehovah, the indignation of
Moab, that he is not right ; therefore loill I howl over Moab,
and 1 10 ill shout for all Moab : above the weeping of Jasher /
will weep for thee, O vine of Sibmah," xlviii. 30 — 32. Moab
denotes those who are in natural good, and suffer themselves to
be seduced, and when they are seduced they adulterate goods,
n. 2468. To howl, to shout, and to weep over him, denote to
be merciful and to grieve. So also in Luke : " When Jesus
came near, he beheld the city, and wept over it,^^ xix. 41 : Jeru-
salem, over which Jesus wept, or \vliich he pitied, and over
which he grieved, was not only the city of Jerusalem, but the
church, the last day whereof, when there would no longer be
any charity and consequently any faith, is meant in tlie in-
ternal sense ; hence he wept from pity and grief : that Jeru-
salem denotes the church, see n. 2117, 3654.
5481. "And he returned to them, and spake to them."—
Tliis signifies influx, as appears from the signification of
" returning to them, and speaking to them," after he had
turned himself away from them, as denoting influx ; for the
celestial of the spiritual, or truth from the Divine, which is
represented by Joseph, flows-in into the truths which are in the
natural : in the sense of the letter, this is expressed by returning
to them, and speaking to them ; that to speak also denotes to
flow-in, see n. 2951.
5482. "And he took Simeon from them." — This signifies faith
in the will, as appears from the representation of " Simeon," as
denoting faith in the will, see n. 3869—3872, 4497, 4502, 4503.
The reason why faith in the will was separated from them is,
because the medium which is represented by Benjamin was not
yet present; for truth from the Divine, which is represented
by tloseph, flows-in through a medium into the good of faith,
and through this into the truth thereof, or what is the same,
into the principle which wills truth, and through this into the
principle whicli understands truth, or what is still the same,
into charity towards the neighbour, and through this into faith.
There i'^ no other way of influx with the man who is regene
5480—5185.]
GENESIS.
1G5
rate, or with the angels. The case herein is comparatively like
the influx of the sun into earthly subjects. While he is pro-
ducing and renewing them from seed, he flows-iu with heat,
as is the case in spring and summer, and at the same time with
light, and thus he produces them ; by light alone he produces
nothing at all, as is manifest from those subjects in the winter.
Spiritual heat is the good of love, and spiritual light is the
truth of faith ; spiritual heat also in the subjects of the animal
kingdom produces vital heat, and spiritual light produces the
life thence derived.
5483. " And bound him." — This signifies separation, as
appears from the signification of " binding," as denoting separa-
tion ; see n. 5083, 5101, 5452, 5456.
5484. " Before their eyes." — This signifies to apperception,
as appears from the signification of " the eyes," as denoting
the understanding and apperception ; see n. 2701, 4083, 4403
to 4421, 4523 to 4534.
5485. Verses 25 — 28. And Joseph commanded to fill their
vessels with corn, a7id to restore tJieir silver, of each into his sack,
and to give them food for the way; and so he did to them. And
they lifted their provision on their asses, and went thence. And
one opened his sack to give his ass provender in the inn, and he
saw his silver, and lo! it was in the mouth of his wallet. And he
said to his brethren, My silver is restored, and also, behold, it is
in my wallet I and their heart failed, and they trembled a man
to his brother, saying. What is this that God hath done to us ?
And Joseph commanded, signifies influx from the celestial ot
the spiritual. To fill their vessels with corn, signifies that the
scientifics were gifted with good from truth. And to restore
their silver, signifies without any of their own ability. Of each
into his sack, signifies wherever there was a receptacle in the
natural. And to give them food for the way, signifies and that
support was given to the truths which they had. And so he
did to them, bignifies the effect. And they lifted their provision
on their asses, signifies that truths were conferred upon scien-
tifics. And went thence, signifies life thence derived. And one
opened his sack, signifies observation. To give his ass proven-
der in the inn, signifies when they reflected on the scientifics
iu the exterior natural. And he saw the silver, signifies the
apperception that it was without any of their own ability. And
it was in the mouth of his wallet, signifies that they were given,
and were stored up in the entrance of the exterior natural. And
he said to his brethren, signifies common perception. My silver
is restored, signifies that tliere was no aid from them. And also,
behold, it is in my wallet, signifies that it was in the exterior
natural. And their heart failed, signifies fear. And they
trembled a man to his brother, signifies common terror. Say-
166
GENESIS.
[Chap. xlii.
iiig, What is this tliat God hath done to us ? signifies so much
providence.
5486. "And Joseph commanded." — This signifies influx
from the celestial of the spiritual, as appears (1.) from the sig-
nification of " commanding," when it is predicated of the celes-
tial of the spiritual, or of what is internal in respect to wliat is
external, as denoting influx ; what is internal commands in no
otlier way than by influx, and by aiTangement in such case to
use ; and (2.) from the representation of "Joseph," as denoting
tlie celestial of the spiritual, of which we have frequently
treated above.
5187. " To fill their vessels with corn." — This signifies that
the scientifics were gifted with go(jd from truth, as appears (1.)
from the signification of "to fill," because it was gratis, as de-
noting to be gifted ; (2.) from the signification of " vessels," as
denoting scientifics, see n. 3068, 3079; and (3.) from the sig-
nification of " corn," as denoting good from truth, or the good
of truth, see n. 5295.
5488. "To restore their silver." — This signifies without any
of tlieir own ability, as appears from the signification of " to buy
with silver," as denoting to procure for one's self from one's
own ; here therefore to restore their silver is to give gratis, or
without any of their own ability ; as also in Isaiah : " Every one
that thirsteth, go ye to the waters ; and he that hath no silmefr^
go ye, buy, and eat ; and go ye, buy without silver, and without
price, wine and milk," Iv. 1.
5489. "Of each into his sack."— This signifies wherever there
was a receptacle in the natural, as appears from the signification
of " a sack," as denoting a receptacle, of which we shall speak
presently : it is said in tlie natural, because the subject treated
of is the truths and scientifics which are in the luitural. In
this passage a sack specifically signifies scientifics, because as a
sack is a receptacle of corn, so scientifics are receptacles of good,
in the present case of the good which is from truth, as above,
n. 5487. That scientifics are receptacles of good, is known
only to few, because few reflect upon such things; it may how-
ever be known from the following considerations : the scientifics
wiiich enter into the memory, are always introduced by some
aflection ; those which are not introduced by some aflfection, do
not remain there, but pass away ; the reason is, because in
aff'ection there is life, but not in scientifics except by means of
aflection : hence it is evident, that scientifics have always such
things conjoined to them as are of aff"ectiou, or what is the same,
which are of some love, consequently some good ; for every
thing which is of love is called good, whether it be good, or be
supposed to be so; scientifics therefore form as it were a mar-
nage with those goods ; hence, when that good is excited, the
scientific also is instantly excited, with which it was conjoined;
548G— 5492.]
GENESIS.
167
80 also on the other hand, when a scientific is recalled, the
good which was conjoined to it likewise comes forth ; this every
one may experience within himself, if he be so disposed. Hence
then, with the unregBnerate, who have rejected the good of
charity, the scientifics, which are the truths of the church, have
adjoined to them such things as are of self-love and the love of
the world, thus evils, which, from the delii^ht which is in them,
they call goods, and also by sinister interpretations make goods :
these scientifics come forth in apparent elegance, when those
loves universally reign, and according to the degree in which
they reign. But with the regenerate, the scientifics. whicli are
tlie truths of the church, have such things adjoined to them as
are of love towards the neighbour, and of love to God, thus
genuine goods. These goods are stored up by the Lord in the
truths of the church with all who are regenerate : therefore
when the Lord with such persons insinuates a zeal in favour of
good, those truths come forth in their order ; and when he in-
sinuates a zeal in favour of truth, that good is present, and kin-
dles it. From these considerations it may be evident that scien-
tifics and truths are the receptacles of good.
5490. " And to give them food for tlie way." — This signifies
and that support was given to the truths w-hicli they had, as
appeal's (1.) from the signification of "giving food," as denot-
ing support; and (2.) from the signification of "a way," as de-
noting truth, see n. 627, 2333, but in the present case "for the
way" denotes so long as tliey were in that state, for to be in
the way signifies a state of truth conjoined to good, n. 3123.
Food Also signifies support from truth and good in David : " He
caused it to rain down manna upon them for good, and he gave
them the corn of the heavens : man did eat the bread of the
strong ; he sent them food to satiety," Psalm Ixxviii. 24, 25.
5491. "And so he did to them." — This signifies effect, as
appears without explanation.
5492. "And they lifted their provision upon their asses." —
This signifies that truths were conferred upon scientifics, as
appears (1.) from the signification of " provision," as denoting
truth, see n. 5276, 5280, 5292, 5402 ; and (2.) from the signifi-
cation of " an ass," as denoting a scientific, see n. 2781; hence
signifies that truths were conferred upon scientifics. That this
is the sense of the above words, will appear strange to him who
keeps his mind in the historical sense of the letter, and espe-
cially if he does not believe that there is any other internal
sense than what proximately shines forth from the letter; for
he says within himself, Plow can lifting provision upon their
asses signify that truths were conferred upon scientifics ? But
let him know, that the sense of the letter passes into such a
spiritual sense, when it passes from man to the angels or intn
it follows, that " they lifted their
their asses,'
168
GENESIS.
[Chap. xlii.
heaveu, yea into a sense still more strange, when it passes into
the inmost heaven, where all the things of the Word pass into
the affections of love and charity, to which sense the internal
sense serves for a plane. That the historical of the Word pass
into another sense, when they are elevated into heaven, may
be manifest to him who concludes from reason, and who knows
any thing respecting what is natural and what is spiritual : such
a one can see, that to lift provision upon their asses is a purely
natural act, and that there is nothing at all spiritual therein ;
and he can also see, that the angels who are in heaven, or those
who are in the spiritual world, cannot apprehend those words
otherwise than spiritually, and that they are spiritually appre-
hended, when the correspondences are understood instead of
them, viz., the truth of tlie church in the place of provision,
and the scientifics which are in tlie natural, in the place of
asses. That asses in the Word signify things of service, thus
scientifics, since these are things of service in respect to things
spiritual, and also to things rational, may be seen, n. 2781 ;
hence also it is evident what is the quality of angelic thought
and speech in respect to human thought and speech, viz., that
the fonner is spiritual, but the latter natural; and that the
former falls into the latter when it descends, and the latter is
changed into the former when it ascends : unless this were the
case, it would be impossible for any communication to subsist
between men and angels, or between the world and heaven.
5493. " And they went thence." — This signifies life thence
derived, as appears from the signification of " to go," as denot-
ing to live, see n. 3335, 3690, 4882 ; the case is the same with
going, which in the spiritual sense denotes living, as with what
was spoken of just above, n. 5492.
5494. "And one opened his sack." — This signifies observa-
tion, as appears from the signification of " a sack," as denoting
a receptacle in the natural, see above, n. 5489, and below, n.
6497 ; that it was gifted with good from truth, see n. 5487 :
that to open it denotes to observe, is manifest from the series ;
for the words which follow, " to give his ass provender in the
inn," signify when they reflected on the scientifics in the exte-
5495. " To give his ass provender in the inn." — This signi-
fies when they reflected upon the scientifics in the exterior na-
tural, as appears (1.) from the signification of "to give his ass
provender, as denoting to reflect upon scientifics ; for pro-
vender is the food with which asses are fed, consisting of straw
and chaff, and hence it denotes all reflection on scientifics, for
reflection principally feeds them ; that an ass denotes scientifics,
may be seen just above, n. 5492 ; and (2.) from the signification
of " an inn," as denoting the exterior natural ; that an inn de-
notes tlie exterior natural, cannot indeed be confirmed from
0493—5497.]
GENESIS.
169
parallel passages iu the Word elsewhere, but still it may be
confirmed from the consideration, that scientifics are as it were
In their inn when they are in the exterior natural : that the
natural is two-fold, exterior and interior, see n. 5118 ; when
scientifics are in the exterior natural, they communicate inirae
diately with the external senses of the body, and there repose
themselves upon them, and are as it were at rest; hence it is,
that this natural is an inn or place of rest or night-abode for
scientifics.
5496. " And he saw his silver." — This signifies [the apper-
ception] that it was without any of their own ability, as appears
(1.) from the signification of " to see," as denoting to under
stand and apperceive, see n. 2150, 2325, 2807. 3764, 3863,
4403—4421, 4567, 4723, 5400; and (2.) from the signification
of " the silver's being brought back," as denoting that it is
without any of their own ability, see n. 5488.
5497. "And it was in the mouth of his wallet." — This signi-
fies that they were given, and were stored up in the entrance
of the exterior natural, as appears from the signification of
" the mouth of a wallet," as denoting the entrance of the exte-
rior natural : that they were stored up there, is involved ; and
that the}' were given, follows from what goes 'before, " that it
was without any of their own ability :" as the wallet was the
front part of the sack, therefore it signifies the front part of
the receptacle, thus the exterior natural, for this is also in
front; that a sack denotes a receptacle, see n. 5489, 5494.
For the better apprehending what is meant by the exterior
natural, and the interior natural, it may be expedient to add a
few words more on the subject: a boy, who is as yet but a
stripling, cannot think from any deeper ground than the exte-
rior natural, for he forms his ideas from sensual things ; but
when he comes to maturer age, and forms conclusions from
sensual things to causes, he then begins to think from the inte-
rior natural, for he then from sensual things forms some truths,
which rise above the sensual things, but still remain within the
things which are in nature : but when he becomes a youth, as
he then advances, if he cultivates his rational, he thus, from
the things which are in the interior natural, forms principles of
reasoning, which are truths yet more sublime, and as it were
extracted from those which are in the interior natural : the
ideas of thought hence derived are called in the learned world
intellectual and immaterial ideas ; whereas the ideas derived
from the scientifics of each natural, so far as they originate in
the world by means of the senses, are called material ideas :
thus a man climbs in understanding from the world towards
heaven ; nevertheless he does not by the understanding enter
into heaven, unless he receives good from tlie Lord, which is
continually present and flowing-in ; and if he receives good, he
170
GENESIS.
[Chap, xlii.
is also gifted with truths, for in good all truths make their
hospitable abode ; and as he is gifted with truths, he is thua
gifted with understanding, by virtue whereof he is in heaven.
5498. "And he said to his brethren." — This signifies com
mon perception, as appears (1.) from the signification of "say-
ing," in the historicals of the Word, as denoting perception, of
which frequent mention has been made above ; and (2.) from
the sigiiification of " to his brethren," as denoting what is com-
mon ; for what is said to all becomes cominon.
5499. "My silver is restored." — This signifies that there
was no aid from them, as appears from the signification of
" restoring silver," as denoting that it was without any of their
own ability, or what is the same, that there was no aid from
them, see above, n. 5488, 5496.
5500. " And also, behold, it is in my wallet." — This signi-
fies that it was in the exterior natural, as appears from the
signification of " a wallet," as denoting the exterior natural,
see just above, n. 5497.
5501. "And their heart failed." — This signifies fear, as
appears from the signification of " the heart's failing," as de-
noting fear: the reason why the failing of the heart denotes
fear is, because in fear the heart palpitates.
5502. "And they trembled a man to his brother." — This
signifies common terror, as appears (1.) from the signification
of " trembling," as denoting terror; and (2.) from the signifi-
cation of " a man to his brother," as denoting what is common,
see just above, n. 5498. The reason why fear is here twice
expressed, viz., by the heart's failing, and by trembling, is,
because one expression relates to the will, and the other to the
understanding ; for it is usual in the Word, especially in the
prophets, to mention one thing twice, only changing the ex-
pression. He that is unacquainted with tlie mystery involved
m this circumstance, may suppose that it is a needless repeti-
tion ; nevertheless this is not the case, but one expression
relates to good, and the other to truth ; and since good is of
the will, and truth of the understanding, one has relation to
the will, and the other to the understanding ; the reason is,
because in the Word every thing is holy, and its holiness is
derived from the heavenly marriage, which is that of good and
truth : hence it is that heaven is in the Word, consequently the
Lord, who is the all in all of heaven ; so that the Lord is the
Word. The two names of the Lord, viz., Jesus Christ, involve
the same, the name Jesus implying the divine good, and the
name Christ the divine truth, see n. 3004, 3005, 3008, 3009.
Hence also it is evident, that the Lord is in all things of the
Word, so much so that he is the Word itself: that in all the
things of the Word there is the marriage of good and truth,
or the heavenly marriage, see n. 683, 793, 801, 2516, 2712,
549S— 5504.J
GENESIS.
171
5138. Hence also it may be evidently concluded, that a man,
if he hopes for heaven, must not only be in the truth of faitli,
but also in the good of charity, and that otherwise there is nc
heaven in him.
5503. " What is this that God hath done to us ?"— This sig-
nifies for so much providence, as appears from the signification
of" God's doing," as denoting providence ; for every thing which
God does cannot be expressed any otherwise than by the term
Srovidence : the reason of this is, because in every thing which
rod or the Lord does, there is what is eternal, and what is in-
finite, these being involved in the term providence ; for so much
providence is signified, because of their amazement.
5504. Vei^ses 29 — 34. And they came to Jacob their father^
to the land of Canaan j and they told him all things that hefell
them, saying, The man, the lord of the land, spake harshly to
us, and took us as spies of the land. And we said to him. We
are upnght / we are not spies. We are twelve brethren, the
sons of one father ; one is not, and the youngest is at this day
with our father in the land of Canaan. And the man, the
lord of the land, said to us, Herein shall I know that ye are up-
right / cause one of your brethren to remain with me, and take
ye for the famine of your houses and go. And. hnng your
youngest brother to me, and I shall know that ye are not spies,
that ye are upright : I will give you your brother, and ye shall
wander through the land fo7' trading. And they came, signi-
fies the successivity of reformation. To Jacob their father, sig-
nifies tlie good of natural truth. To the land of Canaan, signi-
fies which is of tlie church. And they told him all things that
befell them, signifies reflection from the good of that truth upon
those things which had been hitherto provided. Saying, signi-
fies perception. The man, the lord of the land, spake, signifies
the celestial of the spiritual reigning in the natural. Harshly
to us, signifies non-conjunction therewith on account of non-
correspondence. And took us as spies of the land, signifies
that he observed that the truths of the church had been to seek
for gain. And we said to him. We are upi ight ; we are not
spies, signifies a denial that they were in the truths of the church
for the sake of gain. We are twelve brethren, signifies all
truths in one complex. The sons of one father, signifies from
one origin. One is not, signifies that the divine spiritual from
which [is conjunction] does not appear. And the youngest is
at this day with our father, signifies that from him there is ad-
junction to spiritual good. And the man, the lord of the land,
said to us, signifies apperception concerning the celestial of the
spiritual reigning in the natural. Herein snail I know that ye
are upright, signifies that he is willing, if thev are in truths
not for the sake of gain. Cause one )f your bretliren to remain
with me. signifies that faith in tlie will should be separated
172
GENESIS.
[Cha.p. xlii.
from them. And take ye for the famine of your houses, signi
fies that in the mean while they should provide for themselves
in that desolation. And go, signities that thereby they may
live. And bring your youngest brother to me, signifies that if
there were a medium, there would be conjunction. And I shall
know that ye are not spies, signifies that in such case truths
would no longer be for the sake of gain. That ye are upright,
signifies that thus there would be correspondence. I will give
you your brother, signifies that thus truths would become goods.
And ye shall wander through the land for trading, signifies that
thus truths from good will be made fruitful,' and will all yield
use and gain.
6505. " And they came." — This signifies the successivity of
reformation, as appears from the signification of " coming," viz.,
to Jacob their father, as here denoting the successivity of re-
formation, for Jacob their fatlier signifies the good of truth in
the natural, and to come to this is to be so far reformed ; for the
subject treated of in the internal sense is the manner in which
the truths of the church, represented by the sons of Jacob, are
implanted in the natural, and afterwards conjoined to the celes-
tial of the spiritual, or what is the same, how truths in the
external man are conjoined to truths from the Divine in the
internal : from these considerations it is manifest, that by their
coming is here signified successivity of reformation.
5506. '"To Jacob their father." — This signifies the good of
natural truth, as appears (1.) from the representation of " Ja-
cob," as denoting the good of natural trutli, see n. 3659, 3669,
3677, 3775, 4234, 4273, 4538 ; also (2.) from the signification of
" a father," as denoting good, n. 3703 ; to come to this good, is
to be so far reformed: by this good, when the medium, which
is Benjamin, was afterwards added, conjunction was eflected
with tlie internal, which is Joseph.
5507. "To the land of Canaan." — This signifies which is of
the church, as appears from the signification of " the land of
Canaan," as denoting the church, see n. 3705, 4447 ; the good
of truth, which is represented by Jacob, is tlie good of the ex-
ternal church, but that which is represented by Israel, is
respectively of the intei'nal church.
5508. "And they told him all things that befell them." —
This signifies reflection from the good of that truth upon those
things which had been hitherto provided, as appears (1.) from
the signification of " to tell," as denoting to think and reflect,
see n, 2862, for what is told any one, is thought of from reflec-
tion ; and (2.) from the signification of " all things that befell
them," as denoting which were of providence, or which were
provided, whereof we shall speak presently. Reflection was
from the good of truth, because they told Jacob their father,
who represents the good of truth, n. 550f : the reason why re-
5505— 550S.]
GENESIS.
173
flection is not from Uie truths which are represented by the sons
of Jacob, as the sense of the letter involves, is, because all
reflection and consequent thought, appertaining to an inferior or
exterior, comes from a superior or interior, although it appears
to be from the inferior or exterior ; and as the good of truth,
which Jacob represents, is interior, therefore it signifies reflec-
tion from the good of truth. The reason why the things which
befell them are the things which were of providence, or which
were provided, is, because every thingwhich befells, or happens,
in other words what is ci^lled fortuitous, and is ascribed to chance
or fortune, is of providence. The divine providence operates
thus invisibly and incomprehensibly, in order that a man may
freely ascribe it either to providence, or to chance ; for if pro-
lest a man from what is visible and comprehensible should be-
lieve that it is of providence, and afterwards should fall into a
contrary belief; thus what is true and what is false would be
' joined together in the interior man, and the true would be pro-
faned, which brings with it eternal damnation ; therefore such
a man is rather kept in unbelief, than admitted to a state of
faith from which he should afterwards recede : this is -what S
meant in Isaiah, where it is said, " Say unto this people, Hear-
ing, hear ye, but do not understand ; and seeing, see ye, and do
not know : make the heart of this people fat, and make their
ears heavy, and close up their eyes ; lest they should see with
their eyes, and hear with their ears, and their heart should under-
stand, and they should he converted and be healed,^'' vi. 9, 10;
John xii. 40 : hence also it is, that no miracles are now wrought,
for miracles, like all visible and comprehensible things, would
compel a man to believe, and whatever is compulsory, takes
away freedom, whereas all his reformation and regeneration is
efi'ected in his freedom ; what is not implanted in freedom, is not
permanent : it is implanted in freedom, when a man is in the
aff'ection of good and truth, see n. 1937, 1947, 2744, 2870 to
2893, 3145, 3146, 3158, 4031. The reason why such grand
miracles were wrought among the posterity of Jacob was that they
might be compelled to observe the statutes in their external form,
this being suflicient for those who were only in the representatives
of the church, and in externals separate from internals ; there-
fore as to the interiors they could not be reformed ; for they
altogether rejected interior things, and in consequence thereof
could not profone truths, see n. 3386, 3398. 3399, 3480, 4680 :
persons of such a character could be compelled without danger
of the profanation of what is holy. That a man at this day
ought to believe what he does not see, is evident also from the
Lord's words to Thomas, in John : " Thomas, because thou hast
seen nie. thou hast believed; blessed are those who do not see,
and yet believe," xx. 29. That contingencies, or, in other words.
vidence acted visibly and
irehensibly, there would be danger
GENESIS.
[Chap. xlii.
the things ascribed to chance or fortune, are of the divine pro-
vidence, is acknowledged by the church, but still it is not be-
lieved ; for who does not sa}^ when he escapes any great danger,
to appearance accidentally, that he was preserved by God, and
also give God thanks? likewise when a tnan is exalted to honours,
and brought to opulence, he calls it a blessing from God : thus the
man of the church acknowledges that contingencies are of pro-
vidence, but still he does not believe it. But on this subject,
by the divine mercy of the Lord, more will be said elsewhere.
5509. " Saying."— This signifies perception, as appears from
the signification of "saying" in the historicals of the Word,
as denoting perception, of which frequent mention has been
made above.
5510. " The man, the lord of the land, spake." — This sig-
nifies the celestial of the spiritual reigning in the natural, as
appears (1.) from the representation of " Joseph," who in this
case is "the man, the lord of the land," as denoting the celes-
tial of the spiritual ; a man (vir) is predicated of the spiritual,
and a lord of the celestial, for a man in the internal sense is
jifruth, and a lord is good, and truth from the Divine is what is
called spiritual, and good from the Divine is what is called celes-
tial ; and (2.) from the signification of " the land," in this case
the land of Egypt, as denoting the natural mind, see n. 5276,
5278, 5280, 5288, 5301 ; that the celestial of the spiritual,
which is represented by Joseph, reigned in each natural, is con-
tained in the preceding chapter in the internal sense ; to the
intent that this might be represented, Joseph was set over the
land of Egypt. There are two things in the natural, viz., scien-
tifics and the truths of the church : in what manner scientifics
are arranged into order in the natural by the celestial of the
spiritual, or by truth from the Divine, has been already treated
of ; we are now treating of the truths of the church, wliich are
represented by the ten sons of Jacob. Scientifics must be ar-
ranged into order in the natural, before the arrangement of the
truths of the church can be effected, because the latter are to
be apprehended by means of the former; for nothing can enter
a man's understanding without ideas acquired from such scien-
tifics as he has procured to himself from infancy. Man is alto-,
gether ignorant that every truth of the church, which is called
a truth of faith, is founded upon his scientifics, and that he
apprehends it, and keeps it in the memory, and calls it forth
from the memory, by ideas supplied by the scientifics which he
has acquired. In the other world the quality of those ideas is
occasionally shown to the life to those who desire it, for such
things are presented manifestly to the sight in the light of
heaven ; and on such occasions it also appears witli what degrees
of shade, or with what rays of light, the truth with them had
been beset, which had been of the doctrine o the church : with
5509—5511.]
GENESIS.
175
some it appears among falses, with some among things hidicrons,
also among scandals, with some among the fallacies of the senses,
with some among apparent truths, and so forth : if a man had
been principled in good, that is, if he had lived the life of cha-
rity, then from that good, as from flame which is from heaven,
the truths are illuminated, and the fallacies of the senses, in
which they are, are beautifully irradiated ; and when innocence
is insinuated from the Lord, those fallacies appear like truths.
5511. " Harshly to us." — This signifies non-conjunction
therewith on account of non-correspondence, as appears from
the signification of " speaking harshly," when it is predicated
of what is internal in respect to what is external separate from
it, as denoting non-conjunction on account of non-correspond-
ence, see above, n. 5422, 5423; for if there is no correspondence
of what is external with what is internal, in this case, whatever
is internal, and whatever comes from what is internal, appears
harsh to what is external, because there is no conjunction ; as
for example: if it be said by the internal, or by him who is
Erincipled in what is internal, that a man thinks nothing from
imself, but either from heaven, that is, through heaven from
the Lord, or from hell, — if he thinks what is good, that it is
through heaven from the Lord, if what is evil, that it is from
hell, — this appears altogether harsh to him that is desirous to
think from himself, and that believes himself in such case to
be nothing ; whereas it is most true, and all in heaven are in
the perception that it is so. In like manner, if it be said by
the internal, or by those who are principled in what is internal,
that the jo}' in which the angels are, arises from love to the
Lord and charity towards the neighbour, viz., when they are
in the use of administering the things appertaining to love and
charity, and that herein they experience such joy and happiness
as is altogether ineffable, — this will be harsh to those who are
only in the joy arising from self-love and the love of the world,
and in none from the love of their neighbour except for the sake
of self ; whereas heaven and heavenly joy then commence in a
man, when self-respect expires in the uses which he performs.
To take also another example : if it be said by the internal,
that the soul of man is nothing but the internal man, and tliat
the internal man after death appears just like a man in the
world, with a similar face and body, and a similar sensitive and
thinking faculty, — those who have entertained the opinion that
the soul is merely somewhat cogitative, and thereby as it were
ethereal, thus without a form, and that it is to re-assume the
body, will think such account of the soul strange and contra-
dictory to truth ; and it will seem harsh to those who believe
that the body is the only man, to be told that the soul is the
real man, and that the body, which is entombed, is of no service
in the other life : yet this I know is the truth ; for, by the di'
176
GENESIS.
[Chap. xlii.
vine raercj of the Lord, I have been with the deceased, not
merely in a few instances, but in many ; not once, but often ;
and liave conversed with them on the subject. So also in num-
berless other cases.
5512. "And took us as spies of the land." — Tliis signifies
that he observed that the truths of the church had been used
to seek for gain, as appears (1.) from the representation of the
sons of Jacob, who in this case are " us," as denoting the truths
of the church in the natural, see n. 5403, 5419, 5427, 5458 ;
and (2.) from the signification of " spies," or of those who spy
the land, as denoting those who are in truths only that they
may seek for gain, see n. 5432.
5513. " And we said to him. We are upright, we are not
spies." — This signifies a denial that they were in truths for the
sake of gain, as appears (1.) from the signification of " saying
to him," as denoting a reply, in this case a denial ; (2.) from
the signification of " We are upright," as denoting that they
were in truths which in themselves are truths, see n. 5434, 5437,
5460 ; and (3.) from the signification of " spies," as denoting
those who are in the truths of the chnrch for the sake of gain,
in the present case that they were in them not for the sake of
gain.
5514. " We are twelve brethren." — ^This signifies all truths
in one complex, as appeai-s from th.e signification of " twelve,"
as denoting all, and when predicated of the sons of Jacob, as
in the present case, or of the twelve tribes named from them,
and also of the twelve apostles, as denoting all the tilings of
faith in one complex, see n. 577, 2089, 2129, 2130, 2553, 3272,
3488, 3858, 3862, 3913, 3926, 3939, 4060.
5515. " The sons of one father." — This signifies from one
origin, as appears (1.) from the signification of " sons," as de-
noting truths, see n. 489, 491, 533, 1147, 2623, 3373; and
(2.) from the signification of " a father," as denoting good, see
n. 2803, 3703, 3704 ; hence the sons of a father denote truths
derived from good, thus from one origin ; all truths also are
from one good.
5516. " One is not." — This signifies that the divine spiritual
from which [comes conjunction] does not appear, as is evident
from what was said above, n. 5444, where the same words occur.
5517. " And the youngest is at this day with our father." —
This signifies that from him there is adjunction to spiritual good,
as appears also from what was explained above, n. 5443, wliere
the same words occur : the reason why it is said " from him "
is, because the medium, which is represented by Benjamin, pro-
ceeds from the celestial of the spiritual, which is Joseph.
5518. " And the man, the lord of the land, said to us." —
This signifies apperception concerning the celestial of the spi-
ritual reigning in the natural, as appears (1.) from the signifi-
5512— 5525.J
GENESIS.
177
cation of " to say " in the historicals of the Word, as denoting
to apperceive, of which frequent mention has been made above ;
and (2.) from the signification of " the man, the lord of the
land," as denoting the celestial of the spiritual reigning i a the
natural, see above, n. 5510.
5519. " Herein shall I know that ye are upright." — This
signifies that he is willing, if they are in truths not for the sake
of gain, as appears (1.) from the signification of '' to know," as
here denoting to be willing, which follows from the series ; and
(2.) from the signification of " that ye are upright," thus that
they are not spies, as denoting that they are in truths not for
the sake of gain, see n. 5121, 5512.
5520. " Cause one of your brethren to remain M'ith me." —
This signifies that faith in the will should be separated, as ap-
pears (l.) from the representation of Simeon, who is here the
" one brother," as denoting taith in the will, see n. 5482; and
(2.).froni the signification of " to remain with me," as denoting
to be separated : how this case is, was shown above.
5521. " And take ye for the famine of your houses." — This
signifies that in the mean-while they should provide for them-
selves in that desolation, as appeai-s from what was said above,
n. 5462, where similar words occur : the reason why it signifies
in that desolation is, because a famine signifies desolation.
5522. " And go." — This signifies that thus they may live,
as appeai-s from the signification of "to go," as denoting to live,
see n. 3335, 3690, 4882, 5493.
5523. " And bring your youngest brother to me." — Tliis
sigifies that if there were a medium there would be conjunc-
tion, as appears (1.) from the representation of Benjamin, who
is here the "youngest brother," as denoting a medium, see n.
5411, 5413, 5443 ; and (2.) from the signification of "bring him
to me," as denoting that hence is conjunction; for by the me
dium is effected a conjunction of the internal, which is re-
presented by Joseph, with the externals which are represented
by the sons of Jacob, as was shown above, n. 5411, 5413, 5427,
5428.
5524. "And I shall know that ye are not spies." — This sig-
nifies that in such case truths would no longer be for the sake
of gain, as appears from the signification of "spies," as denot-
ing those who are in the truths of the church for the sake of
gain, in the present case that they would no longer be so, if
there were conjunction by a medium.
5525. "That ye are upright." — This signifies that thus there
would be correspondence, as appears from the signification of
" ye are upright," as denoting that they are in truths, for what
is upright is true, see n. 5434, 5437 ; and as when there is cor-
responclence they are in truths not for the sake of gain, there-
fore this also is signified by " ye are upright." .
VOL. VI. 12
178
GENESIS.
[Chap. xlii.
5526. " I will give yon join brother." — This signifies that
thus trnths would becoine goods, as may appear (1.) from the
representation of " Simeon, who is here the " brother" whom
he would give them, as denoting faith in the will, see n. 5482;
and (2.) from the representation of the ten sons of Jacob, who
in this case are those to M'hom he would be given, as denoting
the truths of the church in the natural, see n. 5403, 5419,
5427, 5428, 5512 : the reason why the words, " I will give you
your brother," signify that thus truths will become goods, is
because when there is faith in the will, truths become goods ;
for the truth of faith which is of doctrine, as soon as it enters
the will, becomes the truth of life, and is made truth in act,
and in this case is called good, and becomes also spiritua-1 good ;
from this good the Lord forms in man the new will. The rea-
son why the will causes truth to become good is, because the
will considered in itself is nothing but the love ; for whatever
a man loves, this he wills, and whatever he does not love, he
does not will ; and as every thing which is of the love, or from
the love, is perceived by man as good, because it delights him,
hence every thing which is of the will, or from the will, is
g<^od.
5527. " And ye shall wander through the land for trading."
— This signifies that thus truths fi-om good wnll be made fruit-
ful, and will all yield use and gain, as appears from the signi-
fication of " to trade," as denoting to procure to one's self the
knoAvledges of good and truth, thus the truths of the church,
and to communicate them, see n. 4453 ; those who possess such
things are called traders, n. 2967 : therefore to wander through
the land for trading is to search diligently for such things
wherever they are ; hence it follows, that to wander through
tlie land for trading also signifies to fructify truths from good ;
for when conjunction is eftected by the medium, which is Ben-
jamin, viz., the conjunction of the external man represented
by the ten sons of Jacob, with the internal man, which is Jo-
seph, which conjunction is here treated of, or what is the same,
when man is regenerated, then truths are continually fructified
from good ; for he that is in good, is in the faculty of viewing
the truths which flow from common truths, and this in a contin-
ual series ; and more especially in the other life, where worldly
and corporeal things do not becloud the view. That this fac-
ulty is in good, has been granted me to know by abundant ex-
perience: I have seen spirits, who, during their life in the
world, did not excel in perspicuity, but still lived the life of
charity, elevated into the angelic societies, and on those occa-
sions they were in similar intelligence and wisdom with the
angels there, yea, they knew no other than that such intelli-
gence and wisdom were in them ; for by virtue of the good in
which they w'ere principled, they were in the faculty of recoiv
5526—5528.]
GENESIS
179
ing all influx from the angelic societies in which thev weie :
there is in good such a faculty, and hence such fructification.
But the truths, which are fructified by good, with those who
are principled in good, do not remain truths, but are committed
■wander through the land for trading, also signifies, that they
all yield use and gain.
5528. Verses 35 — 38. And it came to pass, they emptied
their sacks, and lo! every one's htcndle of hts silver was in his
sack and they saw the bundles of their silver, they and theit
father, and they were afraid. And Jacob their father said to
them, Me ye have bereaved of my children / Joseph is not, and
Simeon is not, and ye take benjamin / upon me will all these
things be. And Reuben said to his father, saying, Cause my
twoson^ to die, if I bring him not to thee ; give him into my
harid, and I will bring him back to thee. And he said. My so7i
shall not go down with you, because his brother is dead, and he
is left alone, and hurt may befall him in the way in which ye
go, and ye will make my gray hair to go down in sorrow to the
grave. And it came to pass, they emptied their sacks, signifies
use derived from the truths in the natural. And lo ! every
one's bundle of his silver, signifies the orderly arrangements of
truths given gratis. In his sack, signifies in every one's recep-
tacle. And they saw the bundles of their silver, signifies the
apperception that it was so. They and their father, signifies
from truths and the good of truth in the natural. And they
•were afraid, signifies a holy principle. And Jacob their father
said to them, signifies perception communicated to them from
the good of truth. Me ye have bereaved of my children, sig-
nifies that thus the church no longer existed. Joseph is not,
signifies that there is no internal. And Simeon is not, signifies
that there also is no faith in the will. And ye take Benjamin,
signifies if the medium be also taken away. Upon me will all
these things be, signifies that hereby what is of the church will
be destroyed. And Eeuben said to his father, signifies the
things which were of faith in the understanding apperceived by
the good of truth. Saying, Cause my two sons to die, signifies
that each principle of faith would not live. If I bring him not
to thee, signifies unless a medium be adjoined. Give him into
my hand, signifies as much as was in his power. And I will
bring him back to thee, signifies that he shall be restored.
And he said, My son shall not go down with you, signifies that
he will not let himself down towards lower things. Because
his brother is dead, signifies since the internal is not present.
And he is left alone, signifies that he is now^ in the place of the
internal. And hurt may befall him in the way wherein ye go,
signifies that with truths alone in the natural, separated from
the internal, he would perish. And ye will make my gray hair
become uses ; wherefore to
180
GENESIS.
[Chap. xlii.
to go down, signifies that tlius will be the last of the church.
In sorrow to the grave, signifies without the hope of resusci-
tation.
5529. " And it came to pass, they emptied their sacks." —
This signifies use derived from truths in the natural, as appears
(1.) from the signification of "emptying," viz., the provision
which they brought from Egypt, as denoting to perform use
from truths, for provision signifies truth, see n. 5276, 5280,
5292, 5402 ; and (2.) from the signification of " sacks," as de-
noting receptacles in the natural, see n. 5489, 5494, thus the
natural ; concerning receptacles in the natural, see below, n.
5531.
5530. "And lo ! every one's bundle of his silver." — ^This
signifies the orderly arrangements of truths given gratis, as
appears (1.) from the signification of " a bundle," or fascicle,
as denoting orderly ari-angement, of which we shall speak pres-
ently ; and (2.) from the signification of "silver," as denoting
truth, see n. 1551, 2954 ; ever}^ one's having it in his sack, sig-
nifies that it was given gratis. The reason why a bundle or
fascicle denotes orderly arrangement is, because the truths
wliich a man has are disposed and arranged into series ; those
which are most in agreement with his loves, are in the midst ;
those which are not so much in agreement, are at tlie sides, and
lastly, those which are not at all in agreement, are rejected to
the remotest circumferences ; the things which are contrary to
his loves are out of that series : those things therefore which
are in the midst, are said to be of consanguinity, for love makes
consanguinity, and the things which are more remote are said
to be of affinity: at the ultimate boundaries affinities cease:
into such series are arranged all tilings which a man has, and
are signified by fascicles and bundles. Hence it is very mani-
fest how the case is with those who are principled in self-love
and the 'ove of the world, and how M'ith those who are prin-
cipled in love to God and towards their neighbour : with those
who are principled in seif-love and the love of the world, such
things as lavour those loves are in tlie midst, and such as do but
little favour them are in the circumferences, and the things which
are contrary, as those which relate to love to God and love to-
wards the neighbour, are rejected : in such a state are the in-
fernals , lience also there sometimes appears a lucidity around
them, but within this lucidity, where they themselves are, all
is dusky, monstrous, aiid horrible : but with the angels there is
a flaming radiance in the midst proceeding from the good of
celestial and spiritual love, and hence a lucidity or brightness
encompassing them. Those wlio appear so, are likenesses of
the Lord ; for the Lord himself, when he showed his Divine to
Peter, James, aTid John, "shone in countenance as the sun, and
his raiment became as the light," Matt. xvii. 2. The angels,
5529— 5534.J
GENESIS.
181
who are likenesses, appear in flaming radiance and thence in
white, as is evident from the angel who descended from heaven,
and rolled away the stone from the door of the sepulchre :
" His appearance was like lightning, and his raiment white as
snow," Matt, xxviii. 3.
5531. " In his sack." — This signifies in every one's recepta-
cle, as appears from the representation of " a sack," as denoting
a receptacle, see n. 5i89, 5494, 5529. AVhat is here meant by
a receptacle, it may be expedient briefly to explain : the natu-
ral [principle] of man is distinguished into its receptacles ; in
each receptacle there is some connnon [or general] principle,
in which are arranged things less common, or particulars, and
in these, singulars : every such common principle, with its par-
ticular and singulars, has its receptacle, within which it can
put itself in action, or vary its forms and change its states :
those receptacles, with the man who is regenerated, are as
many in number as the common truths which he has, and each
receptacle corresponds to some society in heaven : such is the
arrangement which has place with the man who is principled
in the good of love and thence in the truth of faith. Fi-om
these considerations it may in some measure be manifest what
is meant by the receptacle of each, when it is predicated of the
common truths in the natural, which are represented by the
ten sons of Jacob.
5532. " And they saw the bundles of their silver."- — This
signifies the apperception that it was so, viz., that the orderly
arrangements of truth were given gratis, as appears from what
was explained just above, n. 5530.
5533. " They and their father." — Tliis signifies fi-om truths
and the goods of truths in the natural, as appears (1.) from the
representation of " the sons of Jacob," who are here meant by
they, as denoting truths in the natural, see n. 5403, 5419, 5427,
5458, 5512 ; and (2.) from the representation of " Jacob," who
is here their father, as denoting the good of truth also in the
natural, see n. 3659, 3669, 3677, 3775, 4234, 4273, 4538. What
is meant by apperception from truths and from the good of
truth in the natural, may indeed be explained, but it will not
be understood, except very obscurely ; nevertheless it is clearly
understood by spirits, such subjects being considered by them
as comparatively easy of investigation : hence also it may in
some measure ajpear what is the difference of a man's intelli-
gence, while he is in the woi'ld and its lumen, and when he is
in heaven and its light.
5534. " And they were afraid." — This signifies a holy prin-
ciple, as appears from the signification of " fearing," when
such things happen as are of the divine providence, as in the
present case that truths were given gratis, which are signified
by the bundle of every one's silver being in his sack : the holy
182
GENESIS.
[Chap xlii.
principle, which then flows-in, induces also somewhat of fear
and Iioly reverence.
5535. " And Jacob their fother said to them." — ^This signifies
perception communicated to them from the good of truth, as
appears (1.) from the signification of " saying," in the histo-
rical of the Word, as denoting perception, of which frequent
mention has been made before ; and (2.) from the representation
of "Jacob," as denoting the good of truth, see just above, n.
6533.
5536. " Me ye have bereaved of my children." — ^This sig- '
nifies that thus the church no longer existed, as appears (1.^
from the representation of " Jacob, who says this of himself,
as denoting the good of truth, see n. 3659, 3669, 3677, 3775,
4234, 4273, 4538 ; and as he denotes the good of truth, he
also denotes the church, for good is the essential of the church ;
thei-efore whether we speak of tlie good of truth, or of the
church, it is the same ; for every man that is in the good of
truth is also in the church ; that Jacob denotes the church, may
be seen, n. 4286, 4520 ; hence also, his sons represent the
truths of the church, n. 5403, 5419, 5427, 5458, 5512 ; and
(2.) from the signification of " to bereave of children," as de-
noting to deprive the church of its truths and goods, as in this
case, of those things which are represented by Joseph, Ben-
jamin, and Simeon, of which we shall speak presently. The
reason why to bereave of children denotes to deprive the church
of its truths and goods is, because the church is compared to a
marriage, — its good to the husband, and its ti-uth to the wife,
and the truths born from that marriage to sons, and the goods
to daughters, and so forth ; when therefore mention is made of
being made childless or being bereaved of children, it signifies
that the church is deprived of its truths, and thence becomes
no church : in this sense the expression is used in other parts of
the Word, as in Ezekiel : " I will send upon you famine and an
evil beast, and Twill make thee childless,^'' v. 17. Again : " When
I shall cause the evil beast to pass through the land, and it shall
hereave it of children, that it become a desolation, so that there
is none that passeth through because of the beast," xiv. 15.
And in Leviticus : " I will send among you the wild beast of
the field, wA^'cA shallhereave you of your children, and shall cut
ofi" your beast, and diminish you, that your ways shall be wasted,"
xxvi. 22. In these passages, famine denotes the defect of the
knowledges of good and truth, and consequent desolation ; the
evil beast denotes falses grounded in evils ; the land denotes the
church ; to send famine and the evil beast, and to bereave the
land of children, denotes to destroy the church by falses grounded
in evils, thus to deprive it totally of truths. So in Jeremiah :
" I will winnow tliem with a fan in the gates of the land ; / will
hereave them of children, I will destroy my people," xv. 7 ; where
6535—5540.]
GENESIS.
183
also to bereave of children denotes to deprive of truths. Again :
" Give tlieir sons to the famine, and cause them to flow down
by the hand of the sword, that their wives may hecome childless
and widows,^'' xviii. 21 ; their wives becoming childless and
widows denotes their bein^ without truths and good. And in
Hosea: " As forEphraim, tneir glory shall fly away like a bird,
from the birth, and from the womb, and from the conception
because if they bring uj) their sons, then I will cause them to be
bereaved of children by a man,"ix. 11, 12 ; where the meaning
is the same. And in Ezekiel : " I will cause to walk over you
a man, my people, who shall possess thee for an inheritance,
and thou shalt be to them an inheritance, and thou shall no
more Icreave them of children. Thus saith the Lord Jehovah,
Because they say to you, Thou consumest man, and thou hast
bereaved thy people of children,^'' xxxvi. 12 ; where also to bereave
of children denotes to deprive of truths. And in Isaiah : " Now
hear this, thou delicate one, that sittest securely, that sayest in
thy heart, I am, and there is none besides like me; I shall not sit
a widow, neither shall I know the loss of children: but these two
things shall come upon thee in a moment, in one day, the loss
of children and widowhood," xlvii. 8, 9 ; speaking of the daugh-
ter of Babylon and Chaldea, that is, of those who are in- a holy
external and a profane internal, and because of a holy external
call themselves the church ; the loss of children and widowhood
denote the privation of truth and good. Again in the same
prophet : " Lift up thine eyes round about, and behold ; they
are all gathered together, they come to thee : the sons of thy
hereavings shall yet say in thine eai-s. The place is too strait for
me ; give place to me that I may dwell : but thou shalt say in
thy heart. Who hath begotten me these, when yet I was be-
reaved of children and solitary, an exile and removed far off?
who then hath brought up these ? I have been left alone ; whero
have these been ?" xlix. 18, 20, 21 ; speaking of Zion or the
celestial church, and of its fructification after vastation : the
sons of hereavings denote the truths restored, and immensely
increased, of which she had been deprived in vastation.
5537. " Joseph is not." — This signifies that there is no in-
ternal, as appears from the representation of " Joseph," as de-
noting the celestial of the spiritual, consequently the internal
of the church, see n. 54:69, 5471.
5538. " And Simeon is not." — This signifies, that there also
is no faith in the will, as appears from the representation of
"Simeon," as denoting faith in the will, see n. 3869 to 3872,
4497, 4502, 4503, 5482.
5539. " And ye take Benjamin." — This signifies if the me-
dium be also taken away, as appears from the representation
of " Benjamin," as denoting a medium, see n. 5411, 5413, 5443.
5540. "Upon me will all these things be." — This signifies
184
GENESIS.
[Chap. xlii.
that hereby what is of the church will be destroyed, as appears
from the representation of " Jacob," who says this of himself,
as denoting the church, see n. 5536. In the church when there
is neither the internal which is represented by Joseph, nor faith
in the will which is represented by Simeon, if the conjoining
medium which is represented by Benjamin be taken away,
every thing of the church is destroyed : this is what is signified
by " Upon me will all these things be."
5541. " And Keuben said to his father." — This signifies the
things which are of faith in the understanding apperceived by
the good of truth, as appears (1.) from the signification of" to
say" in the historicals of the Word, as denoting to apperceive,
of wliich frequent mention has been heretofore made ; (2.) from
the representation of " Eeuben," as denoting faith in doctrine
and in the understanding, see n. 3861, 3896, 5472, conse-
quently the things which are of that faith ; and (3.) from the
representation of " Jacob," who is here the father to whom
Reuben spoke, as denoting the good of truth, see n. 3659, 3669,
3677, 3775, 4234, 4273, 4538, 5533 ; hence it is evident that
" Reuben said to his father," signifies the things which are of
fiiith in the understanding apperceived by the good of truth.
The reason why Reuben here speaks is, because the church is
treated of, in which faith in doctrine and in the understanding
is apparently the prime agent, and also teaches, in the present
case, what must be done to prevent the destruction of the things
of the church.
5542. " Saying, Cause my two sons to die." — This signifies
that each principle of faith would not live, as appears fi-om the
signification of " the two sons of Reuben," as denoting each
principle of faith ; for Reuben represents faith in doctrine and
in the understanding, and his sons the two doctrines of the
church, viz., the doctrine of truth and the doctrine of good, or
the doctrine of faith and the doctrine of charity : that neitlier of
these principles of faith or of the church would live, unless the
medium, which is rejiresented by Benjamin, be conjoined, is
signified by the words, " Cause my two sons to die, if I bring not
Benjamin unto thee ;" by these words Reuben gives confirma-
tion that the church will be at an end unless there be a medium.
If there were not this internal sense in tliese words, Reuben
would never have said to his father, that he should cause his
two sons to die, unless he brought back Benjamin ; for thus he
would have proposed to extirpate a family, which would have
been iniquitous, because contrary to every principle of right ;
but the internal sense teaches win' it was so said.
5543. " If I bring him not to thee." — This signifies unless a
medium be conioiiied, as appears (1.) from the representation of
" Benjamir.," who is here meant by him whom he would bring,
as denoting a medium, see n. 5411, 5413, 5443, 5539 ; and
5541— 5550.J
GENESIS.
185
(2. J from the signification of " to bring," as denoting to be con-
joined.
554:4. " Give him into my hand." — This signifies as much
as was in his power, as appeal's from the signification of " the
hand," as denoting power, see n. 878, 3387, 4931 to 4937, 5327,
5328 ; to give him into his hand denotes in a proper sense to
confide him to him ; but as faith in the understanding, which is
represented by Reuben, has but little power to be confided in,
for the trutli of faith derives its power from the good of charity,
n. 3563, therefore " Give him into my hand," signifies as much
as was in his power.
5545. " And I will bring him back to thee." — This signifies
that he shall be restored, as is manifest without explanation.
5546. " And he said. My son shall not go down with you."
— ^This signifies that he will not let himself down towards lower
things, as appears from the signification of " to go down," as
being predicated of going towards lower things, see n. 5406, in
the present case to tlie scientific truths in the external natural,
n. 5492, 5495, 5497, 5500, which are represented by the sons
of Jacob.
5547. " Because his brother is dead." — ^This signifies since
the internal is not present, as appeai-s (1.) from tlie representa-
tion of " Joseph," who is here the brother, as denoting the
celestial of the spiritual, or truth from the Divine, consequently
the internal of the church, see n. 5469 ; and (2.) from the sig-
nification of " being dead," as here denoting not being present ;
for he was among the living, but he was not present.
5548. " And he is left alone." — ^Tliis signifies that he is now
in the place of the internal, as may appear from the considera-
tion, that as the internal, which is Joseph, was not present,
and he alone was from the same mother with Joseph, therefore
he now was also like him : Joseph and Benjamin both represent
the internal, and the ten other sons of Jacob the external, n.
5469.
5549. " And hurt may befall him iu the way wherein ye go."
— ^This signifies that with truths alone in the natural separate
from the internal, it would perish, as appears from what was
explained above, n. 5413, where similar words occur.
5550. " And ye will make my gray hair to go down," — This
signifies that thus will be the last of the church, as appears
from the signification of " gray hair," when the church is treated
of, as denoting its last. The last is also signified by gray hair
in Isaiah : " Hearken unto me, O house of Jacob, and all the
remnant of the house of Israel, carried from the belly, brought
forth from the womb : even to old age I am the same ; and even
to gray hair I will carry," xlvi. 3, 4 ; the house of Jacob denotes
the external church, the house of Israel the internal church •
from the belly and the womb denotes from its beginning ; to
186
GENESIS.
[Chap. xlii.
old age and to gray hair denotes to its- last. And in David:
" They that are planted in the house of Jehovah shall flourish
in the courts of our God ; they shall yet have produce in gray
hair,^' Psalm xcii. 14, 15 : in gray hair denotes in the last.
5551. "In sorrow to the grave." — ^This signifies without the
hope of resuscitation, as appears (1.) from the signification of
" sorrow " in this passage, as denoting without hope, for when
there is no longer any hope, then there is sorrow ; and (2.) from
the signification of " the grave," as denoting resurrection and
regeneration, see n. 2916, 2917, 3256, 4621, thus resuscitation,
viz., of the church ; for if in the church there is neither an
internal, which is Joseph, nor a medium, which is Benjamin,
nor faith in the will, or charity, which is Simeon, there is no
longer any hope of its resuscitation. It appears indeed strange,
that a grave sliould denote resuscitation ; but this is in conse-
quence of the idea which a man has of a grave, not separating
a grave from death, or even from the dead body which is in the
grave ; but the angels in heaven cannot have such an idea of a
grave, but one altogether different from what a man has, viz.,
of resurrection or of resuscitation ; for a man, when his dead
body is committed to the grave, is resuscitated into the other
life ; therefore the angel's idea of the grave is not that of death
but of life, and consequently of resuscitation.
A CONTINUATION OF THE SUBJECT OF CORRESPONDENCE WITH
THE GRAND MAN, IN THE PRESENT CASE OF THE CORRE-
SPONDENCE OF THE SKIN, THE HAIRS, AND THE BONES
THEREWITH.
5552. THE case with correspondence is this: those things
in a man which have the greatest life, correspond to those socie-
ties in the heavens which have the greatest life, and therefore
the greatest happiness; such are those to which man^s external
and internal sensories correspond, and the thiyigs which are of
the understanding and the will: hut the things in a man which
ha/ve less life, correspond to such societies in heaven as are in
less life / such are those to which correspond the cuticles, which
encompass the whole body, also the cartilages and the hones,
which support and sustain every thing in the body, and also
the hairs, which sj^'ing from the cuticles : what the societies
are and their quahty, to which the former and the latter corre-
spond, we will now proceed to show.
5553. The societies to which the cuticles correspond, are in
the entrance to heaven ; and to them is given a perception of
5551— 5556.J
GENESIS.
187
the qxiality of the spirits who crowd to the first entrance, whom
they either reject or admit; so that they may he called the
entrances or thresholds of heaven.
5554. There are very many societies which constitute the
external integuments of the body, with d difference from the
face to the soles of the feet, for there is a difference in every
part : I have often conversed with them. In regard to spiHtual
life they were such, that they suffered themselves to he persuaded
Oy others that a thing is so, and when they had heard it con-
fitted from the literal sense of the Word, they fully helieved
it, and continued fii-m in their opinion, and. accoi^ding thereto
lived a harmless life: hut it is not easy fen- others, who are not
of a similar disposition, to hold intercourse with them ; for
they te7iaciously cleave to the opinions they have received, and
do not siffer themselves to he turned from them hy objections
however reasonable. There are very many such spirtts from
this earth, since our world is in externals, and also re-acts
against internals, as the skin does.
5555. Those who in the life of the body had hnoion nothing
bxtt the general things of faith, as that the neighbour is to he
loved, arid from that general pnnciple had done good equally to
the wicked and to the well-disposed, without discrimination,
saying that evei-y one is their neighbour / such persons, during
their life in the world, suffered themselves to he much seduced
hy the deceitfxd, the hypocritical, and the pretending : it is the
same with them in the other life, whei-e they disregard what
is said to them, for they are sensual,. and do not enter into
reasons. These constitute the exteiior skin, which is less sen-
sible. I have conversed with those who constitute the skin of
the skull, but they are as different from each other as that skin
is from, itself in diffe^'ent places, as in different parts of the
sktdl, towards the occiput, the sinciput, the temples, on the face,
the thorax, the abdomen, the loins, the feet, the arms, the hands,
the fingers.
5556. It has also been given me to know those who constitute
the scaly skin, which is less sensible than all the other coverings,
for it is beset with scales, which somewhat resemble a fine car-
tilage. The societies which constitute it, ai'e such as reason
upon every subject, whether it be so or not, and go no further :
when I was conversing with them , it was given me to perceive
that they had not the least apprehension of what is true or not
time, and the more they reason the less they apprehend : never-
theless they seem to themselves to be wiser than others, for they
make wisdom to consist in the faculty of reasoning : they do
not at all know that the distinguishing characteristic of wisdom
ts to perceive without reasojiing that a thing is so or not so.
There are several of them who have become of this description
in the world, in consequence of their confounding good and
188
GENESIS.
[Chap. xiii.
truth ly mswns of philosophiml subtleties, and thence they have
less common sense thorn, others.
5557. There are also spirits by whom others speak, and wfui
scarce understand what they say : this they have confessed, hut
still they talk a great deal. Those become of this description,
who in the life of the body home been mere babblers, without
thinking at all of what they have said, and have loved to speak
on all subjects. I have been told that they are in companies^
and that some companies of them have reference to the mem-
branes which cover the viscera of the body, and some to the
cuticles which a/re but slightly sensitive; for they are only pas-
sive powers, and do nothing from themselves, but from others.
5558. There are spirits who, when they are desirous of
knowing any thing, say that it is so, repeating this one after
another in the society; and on this occasion they observe
whether what they say flows freely, without any spiritual resist-
ance: for in case the thing be not so, they most commonly
perceive an interior resistance : if they apperceive no resistance.,
they take it for gra/nted that the thing %s so, and are content
with this method of coming to that conclusion : such are those
who constitute the cutaneous glands: of these, however, there
are two kinds, one which affirms a thing because, as we said, it
appears to flow freely, from which they conjecture, that, as there
is no resistance, the thing is agreeable to the heavenly form,
consequently to truth, and that hereby it is affirmed ; the other
kind, which affirms boldly that a thing is so, although they do
not know it.
5559. The conformation of the contextures in the cuticles
has been shown me representatively. In the case of those with
whom those extreme parts corresponded to the interior's, or with
whom things material in the extreme parts were obedient to
things spiritual, the conformation was a beautiful contexture,
consisting of spires wonderfully assorted together, after the
manner of Jme lace, which it is impossible to describe; they
were of an azure colour : afterwa/rds were represented forms
still more continuous, more subtile, and more neatly fashioned:
such is the appearance of the cuticles of a regenerate man.
But in the case of those who have been deceitful, the extreme
cutaneous parts appear like a mass of worms glued together;
and in the case of those who have been magical, they appear
like filthy intestines.
5560. The societies of spirits, to whom the cartilages and
bones correspond, are very numerous ; but they are such as ha/ve
in them but little spiritual life, as there is veiy little life in the
bones compared with what is in the soft substances which they
encompass; for example, as there is in the skull and tlie bones
of the head Gomp>ared with what is in each of the brains, i?i the
medulla oblongata, and in the sensitive suhstances therein; and
5557—5563.]
GENESIS.
189
also as there is in the vertebras and ribs, compared with what is
in the heart and lungs ; and so^orih.
6561. It has been shown me how little spiritual life there is
in those who have reference to the bones other spirits speak by
means of them, and they themselves scarcely know what they
say, but still they persist in speaking, and place all their delighi
in it. Into such a state those are reduced who had led an evil
life, and yet had some remains of good stored up in them;
these remains constitute that small portion of spiritual life,
(fter the vastations of several ages: what remains are, may b6
seen, n. 468, 530, 560, 561, 660, 1050, 1738, 1906, 2284, 5135,
5342, 5344. We said that they have but little spiritual I f e
by spiritual life ice mean that life which the angels in heaven
enjoy : into this life a man is introduced in the world by the
things of faith and chanty ; the very affection of good lohich
is of charity, and the affection of truth luhich is of faith, is
spiritual life: the life of a man without it is natural, worldly,
corpoi'ealy and terrestrial life, which is not spiritual life, if
that lohich is spimtual be not in it, but is merely such life as
animals in general enjoy.
5562, Those who emerge out of vestations, and administer
to the same uses as the bones, have not any determinate thought,
but only a sort of common thought xohich is almost indetermi-
nate ; they are like those xoho are called distracted, being as it
were not in the body : they are lazy, dull, stupid, and are slow
in every thing / nevertheless they are occasionally in a state of
comparative ease, because cares do not affect them, but are dissi-
pated in their common dullness.
5563. In the skull are sometimes felt pains, now in one
part, now in another, and there are apperceived as it were,
nuclei there, which are separated from the rest of the bones,
and which thus cause pain. It has been given me to know by
experience, that such things derive their existence from falses
grounded in lusts i and what is wonderful, the genera and
species of falses have determinate places in the skull, as has
also been made known to me by much experience. In the case
of those who are reformed, such nuclei, which are hardenings,
are broken and reduced to softness, and this by various means,
in general by instruction in good and tmth, by grievous influxes
of truth, which is effected with interior pain, also by actual
rendings asunder, which is (ffected with exterior pain : for
falscs grounded in lusts are of such a nature that they grow
hard, because they are contrary to truths, and truths, since they
are determined according to the form of heaven, jlow as it wen'e
spontaneously, freely, gently, and softly ; whereas falses, in
consequence of a contrary tendency, have opposite determina-
tions, vjhereby the flowing stream, which is of the form of
heaven, if checked in its fluidity, and hence come the hard-
190
GENESIS.
[Chap. xlii.
mings. It is on this account that those who have lived in
deadly hatred, in the revenges of such hatred, and in the falser
thence derived, have their skulls perfectly hardened, and som6
have skulls like ebony, through which the rays of light, which
are truths, cannot penetrate, but are altogether reflected.
5564:. There are spirits short in stature, who, when they
speak, roar like thunder, a single one sometimes like a host; it
ts innate in them to speak in this manner: they are not from
this earth, but from another, concerning which, by the divine
mercy of the Lord, we shall speak elseiohere, when we come to
treat of the inhabitants of various earths. I was told, that
they have reference to the scutiform cartilage, which is before
the chamber of the breast, and serves as a support for the ribs
in front, and also for the various muscles necessary for the
formation of sound.
5565. There are also spirits who have reference to bones still
harder, as to the teeth; but concerning these it ha^ not been
granted me to know much, only that those who have scarce any
spirittial life remaining, when they are exhibited to vieio in the
light of heaven, do not appear with any face, but only as with
teeth instead of a face / for the face represents a man's interioi's,
thus his s'piritual and celestial principles, that is, the things of
faith and charity: those, therefore, who in the life of the body
have not procured to themselves some such life, appear in the
above manner.
5566. A certain spirit came to me, having the appearance
of a black cloud, around which were wandering stars ; {when
wandering stars appear in the other life, they signify falses,
but fixed stars truths ;) I apperceived that he was a spirit who
was desirous to approach me, and when he came near, he excited
fear, as certain spirits have the power to do, especially robbers :
from which circumstance I might conclude that he teas a rob-
ber. When he was near me, he was desirous, and made every
attempt, to infest me by magic artifices, but in vain; he
stretched out his hand that he might exercise imaginary power,
but this also had not the least effect. It was afterwards shown
me what sort of face he had, and that it was not a face but
somewhat exceedingly black instead thereof ; and there appeared
in it a mouth gaping dreadfully and ferociously, like a gorge
wherein was a row of teeth ; in a word, it was like a greedy
dog with open jaws, so that it might be called jaws, and not a
face.
5567. A certain spirit applied himself to my left side, and
on this occasion I knew not whence and of what quality he was,
for he acted obscurely : he was desirous also to penetrate more
interiorly into me, but he was rejected. He induced a comrnon
sphere of ideas of thought, such as cannot he described, and such
also as I never remember to have apyperceived before : he %oas
5564—5570.]
GENESIS.
191
hound hy no r>rinciples^ hut in general was against all whom he
was able by nis dexterity and ingenuity to ref ute and f.nd faxilt
with, although he did not know what truth was. I wondered
that such ingemdty cmdd be given him. by which he was enabled
dexterously to refute others., and yet from no knowledge of truth
in himself. He afterwards xoent away., but .present! y returned
with an earthen jtig in his hand, and was desirous to give me
something out of it to drink : it contained such a liquor as from
fantasy took away the understanding from those who drank it:
this was represented because he had deprived of the understand-
ing of truth and good those who had adhered to him in the
world; still they adhered to him. In the light of heaven Jie
also did not appear with a face, but only with teeth, because he
could make a mock of others, and still he himself knew nothing
of truth. It was told me who he vms, and that while he lived
in the world he had been a distinguished character, and it had
been known to some that he was such as has been described.
5568. There have occasionally been with me such as gnashed
with the teeth, who were from the hells containing those who
have not only led an evil life, but have also confirmed them-
selves against the Divine, and have referred all things to na-
ture; in speaking they gnash with the teeth, which is grating
to the ear.
5569. As there is a correspondence of the hones and cuticles,
so also is there a correspondence of the hair's, for the hairs are
rooted in and spring from, the cuticles. Whatever is a subject
of correspondence with the Grand Man, appertains to spirits
and angels / for every spirit and angel as an image has refer-
ence to the Grand Man: the angels therefore have graceful hair
and in beautifxd order. Hair represents their natural life,
and its correspondence vnth their spiritual life: that hair signi-
fies those things lohich are of the natural life, may he seen, n.
3301 ; and that to poll {or trim) the hair signifies to accommo-
date natural things, so as to render them becoming, and thus
graceful, see n. 5247.
5570. There are many people, especially of the female sex,
whose whole attention has been given to adorning their persons,
and who have not thouaht deeply on any subject, and scarcely
at all respecting eternal life: this is pardonable in the female
sex until they come to that mature age, vihen the ardour ceases
which usually precedes marriage: but if later in life, and when
they are capable of understanding better things, they persevere
in such attention to the person, they then contract a nature
which remains after death. Such females in the other life ap-
pear with long hair spread over the face, which they frequently
comb, supposing it to constitute their elegance j for to comb the,
hair signifies to accommodate natural things so that they may
appear handsome, see n. 5247 ; hence others knoto their qualittj
192
GENESIS.
[Chap, xli
and character y for spirits can knoto from the hair, its colour^
length, and the manner in which it is worn, what had heen thi
quality of the natural life in the world.
5571. Some pei'sons have believed that nature is every thi'ng,
and have confirmed themselves in this belief, and also have
thence lived in a careless security, not acknowledging any life
after death, thus neither a hell nor a heaven : such persons,
since they are merely natural, when they are seen in the light
qf heaven, appear not to have any face, but in the place of it
somewhat bearded, hairy, and untrimmed ; for, as vjas said
above, the face represents spiritual and celestial things existing
interiorly with man, while hairiness represents natural things.
5572. Thei^e are very^ many at this day in the Christian
world, who ascribe all things to nature, and scarcely any thing
to the Divine ; but there are more persons of this character in
one natiofi than in another / / am allowed therefore to relate
the substance of a conversation I held with some of that nation
which abounds with persons of the above description.
5573. A certain spirit was present above the head unseen ;
but I was made aware of Ms presence from the smell of hirnt
horn or bone, and from the stench of teeth / afterwards there
came a great crowd like a mist, from the lower parts towards
the upper behind, who loere also unseefi, and took their station
above the head. I supposed they were unseen because they were
subtle I but it vms told me, that where there is a spifritual
sphere, they are unseen, but where there is a natural sphere,
they are seen • and they were called unseen naturals. The first
thing discovered concerning them was, that with a great deal
of study, cunning, and artifice, they attempted to prevent the
publication of every thing concerning themselves : for which
end they had also the skill to pilfer from others their ideas, and
to induce other ideas, whereby they hindered detection : this con-
tinued for a considerable space of time. It was hence given me
to know, that such was their character in the life of the body,
that they were unwilling for any thing to be mad^ public con-
cerning who.t they did and thought, assuming a face and speech
which loere not in agreement with their actions and persuasiom;
nevertheless they did not cover themselves under these pretences
with a view to deceive by lies. I perceived that those who were
present, in the life of the body had been traders, but qf such a
character, tItMt they had placed the delight of their life not so
much in riches as in trading itself, and thus that tn'ading had
been as it were their soul ; I therefore conversed with them on
this subject,^ and said that trading^ is no hindrance to any one\^
admission into heaven, and that in heaven also there are rich
amd poor: to this they objected, and said, that it was their
opinion, that in order to be saved it was necessary to renounce
trade, to give all they had to the poor, a.nd to make the^njteh'ea
5571—5573.]
GENESIS.
193
miserable. I ret>lied, that this is not the case, and that those
among tJwm who are in heaven had thought otherwise, because
they xoere good Christians, and yet were wealthy, and some of
them were among the most wealthy : these regarded the general
good and love towards their neighbour as the end they should
Keep in view, and carried on trade only for the sake of employ-
ment i7i the world, without setting their hearts 07i such things '
but the reason why the former are beneath is, because they were
merely natural, and therefore did not beliere in a life after
death, neither m a hell nor a heaven, yea neither in the exist-
ence of any spi^'it j and they had made no scruple of depriving
others of their goods by every possible art, and without compas-
sion they had seen whole families ruined ff>r the sake of their
gain ; and (m this account they made a mock of all those who
talked loith them on the subject of eternal life. It was also
shoxon me what sort af idea they had entertained concerning
the life after death, and concerning heaven and hell. There
appeared a certain person who was taken up irito heaven from
the lift towards the right / a7id it was told me, that some one
was lately deceased, cmd was conducted by the angels immedi-
ately into heaven. This circumstance was the subject of dis-
course; but they, notwithstanding their beiiig eye-witnesses also,
still retained a very strong sphere of unbelief, which they dis-
persed around them, insomuch that they were willing to per-
suade themselves and others contrary to what they saw ; and
such being the degree of their incredulity, I was permitted to
tell them, that possibly they would have had as little faith if
they had seen %n the world any one lying dead in a litter re-
stoi'ed to life again : they replied, that they wcndd not ha/ve
believed it tmless they had seen several dead persons raised to
life again • and if they had seen this, they would still hawe
attHbuted it to natural causes. They said afterwards, when
they had been left for some time to their own thoughts, that at
first they should have believed that it was a fraud ; and wiven
it was shown to be no fraud, they should have then believed
that the sold of the dead person had a secret communication
with him who restored it to life ; and lastly, that it was some
secret lohich they did not comprehend, because in nature there
are a great many things which are incomprehensible and thus
that they could not at all believe that such a thing happened
from any power superior to nature. Hence it was discovered
what had been the quality of their faith, viz., that they could
never be induced to believe that there was any life after death,
either a hell or a heaven, thus that they roere altogether natural.
. When such persons are seen in the light of heaven, they appear
wit^wui a face, and instead thereof they have a thick hairifiess.
VOL. VI. 13
194
GENESIS.
[Chap, xliii.
GENESIS.
CHAPTER THE FORTY-THIRD.
1. AND the famine became grievous in the land.
2. And it came to pass, when they had made an end of eat-
ing the provision whicli they had brought out of Egypt, their
fatlier said to them, Return, buy us a little food.
3. And Judah said unto him, saying, The man protesting
protested to us, saying, Ye shall not see my faces, except your
brother be with you.
4. If thou send our brother with us, we will go down and
buy thee food.
5. And if thou send not, we will not go down, because the
man said to us, Ye shall not see my faces, except your brother
be with you.
6. And Israel said, "Wherefore did ye evil to me, to tell the
man whether ye had yet a brother ?
7. And they said, The man asking asked about us and about
our birth, saying. Is your father yet alive ? have ye a brother?
and we told him according to the meaning of those words : did
we knowing know that he would say, Cause your brother to
come down ?
8. And Judah said to Israel his father, Send the boy with
me, and we will arise, and go; and we will live, and not die,
we and thou, and also our infants.
9. And I will be surety for him ; of my hand thou shalt re-
?uire him : except I bring him to thee, and set him before thee,
shall sin against thee all days.
10. For except we had lingered, we should have returned
now these two times.
11. And Israel their father said to them. If it must be so,
do this ; take of the chanting of the land in your vessels, and
cause to go down to the man a present, a little gum and a little
honey, wax and myrrh, turpentine nuts and almonds.
12. And take double silver in your hands ; and the silver
which was brought back in the mouth of your wallets, ye shall
carry back in your hand ; peradventure it was a mistake.
13. And take your brother, and arise, return to the man.
14. And God Shaddai give you mercies before the man, and
send you your other brother and Benjamin ; and I, as I have
been bereaved, I shall be bereaved.
15. And the men took this present ; and they took double
silver in their hand, and Benjamin ; and they arose, and went
down to Egypt ; and they stood before Joseph.
Chap, xliii.]
GENESIS.
195
16. And Joseph saw Benjamin with them ; and he said to
liim that was over his house, Bring the men home, and slaying
slay, and prepare ; for tlie men shall eat with me at noon.
17. And the man did as Joseph said; and the man brought
the men to Joseph's house.
18. And the men were afraid at being brought to Joseph's
house; and they said. For the word of the silver that was brought
back in our wallets in the beginning are we brought ; that he
may roll down upon us, and cast himself upon us, and take us
for servants, and our asses.
19. And they came to the man that was over Joseph's house,
and spake to him at the door of the house.
20. And they said to liim, Upon me, my lord, coming down
we came down in the beginning to buy food.
21. And it came to pass, when we were come to the inn,
and had opened our wallets, behold every one's silver was in
the mouth of his wallet, our silver in its weight ; and we have
brought it back in our hand.
22. And other silver we cause to come down in our hand to
buy food ; we know not who put our silver in our wallets.
23. And he said. Peace be to you ; fear not ; your God, and
the God of your father, hath given you a hidden gift in your
wallets ; your silver came to me : and he brought Simeon out
to them.
24. And the man brought the men to Joseph's house, and
gave them water; and they washed their foet; and he gave
their asses provender.
25. And they made ready the present against Joseph came
at noon, because they heard that they were to eat bread there.
26. And Joseph came to the house, and they brought him
the present which was in their hand, to the house; and they
bowed themselves to him to the earth.
27. And he asked them as to peace ; and he said, Hath
your father peace, the old man of whom ye spake ? is he yet
alive ?
28. And they said, Thy servant our father hath peace, he is
yet alive ; and they bended themselves, and bowed themselves.
29. And he lifted up his eyes, and saw Benjamin, his bro-
ther, the son of his mother ; and he said. Is this your youngest
Drother, of whom ye spake to me ? and he said, God be gra-
tious to thee, my son.
30. And Joseph made haste, because his compassions were
moved towards his brother ; and he sought to weep, and came
to his chamber, and wept there.
31. And he washed his faces, and went forth, and refrained
himself, and said, Set on bread.
32. And they set on for him alone, and for them alone, and
for the Egyptians that did eat with him alone ; because the
196
GENESIS.
[Chap, xliii.
E2:yptiaTis may not eat bread with the Hebrews ; for that is an
abomination to the Egyptians.
33. And they sat before him, the first-born according to his
birthright, and the younger according to the youth; and the
men were amazed every one at his companion.
34. And he lifted up portions from his faces to them, and
multiplied Benjamin's portion above the portions of them all,
by five measures ; and they drank, and drank largely with
him.
THE CONTENTS.
5574. Tlie subject is continued concerning the conjunction
of the truths of the church in the natural, which are the ten
sons of Jacob, with the celestial of the spiritual, or truth from
the Divine, which is Joseph, by the medium which is Benjamin :
but the subject treated of in this chapter in the internal sense is
only concerning the common influx which precedes conjunction.
THE INTERNAL SENSE.
5575. VERSES 1 — 5. And the famine became grievous in
the land. And it came to pass when they had made an end of
eaiing the provision v)hich they had brought out of Egypt, their
father said to them, Return, buy xis a little food. And Judah
said to him, saying. The maji protesting protested to us, sayinq.
Ye shall not see my faces, except your brother be with you. If
thou se7id our brother with us, we will go down and buy thee
food. And if thou send not, we will not go down, because the
man said to its, Ye shall not see my faces, except your brother be
vnth you. And the famine became grievous, signifies desola-
tion from the want of spiritual things. In the land, signifies
about those things which are of the church. And it came to
pass, signifies what is new. When they had made an end of
eating the provision, signifies when truths failed. Which they
had brought out of Egypt, signifies M-hich were derived from
scientifics. Their father said to them, signifies perception by
the things of the church. Return, buy us a little food, signi-
fies that, in order to live, they should procure for themselves
the good of spiritual truth. And Judah said to him, signifies
the good of the church. Saying, Tlie man protesting protested
to us, signifies that the spiritual derived from the internal was
averse from them. Saying, Ye shall not see my faces, signifies
that there would be no compassion. Except your brother be
M'ith you, signifies unless ye have a medium. If thou send our
lirother with us, signifies if the church is thus to be adjoiiied
5574— 5576.J
GENESIS
197
there miift be a medium. We will go down and buy thee food,
signifies that in such case the good of truth will be procured
there. And if thou send not, signifies if not. We will not go
down, signifies that it cannot be procured. Because the man
said to us, signifies perception concerning the spiritual. Ye
shall not see my faces, signifies that there would be no com-
assion. Except your brother be with you, signifies unless ye
ave a medium.
5576. "And the famine became grievous." — ^This signifies
desolation fi-om the want of spiritual things, as appears from
the signification of " a famine," as denoting a defect of the
knowledges of good and truth, see n. 3364, 5277, 5279, 5281,
5300, and hence desolation, n. 5360, 5376, 5415 : and as deso-
lation exists frona the scarcity and consequent want of spiritual
things, a fiimine also signifies this want. In the spiritual world,
or in heaven, a famine is not a famine for food, for the angels
are not fed with material food, which serves for the body wliich
a man carries about with him in the world, but it is a famine
for such food as nourishes their minds. This food consists in
understanding what is true and in relishing what is good, and
it is called spiritual food ; and what is wonderful, the angels are
also nourished by that food. This was made manifest to me
from the circumstance, that those who have died infants, after
they have been instructed in heaven in the truths of intelligence
and the goods of wisdom, no longer appear as infants, but as
adults, and this according to their growth in good and truth ;
also from the circumstance, that the angels continually desire
those things which relate to intelligence and wisdom ; and when
it is evening with them, that is, when they are in a state in
which those things fail, they are so far respectively unhappy ;
and they have no greater hunger and appetite than that the
morning may dawn upon them anew, and they may return into
the life of happiness, which is that of intelligence and wisdom.
That to understand what is true, and to will what is good, is
spiritual food, may also be manifest to every reflecting person
from the consideration, that he that enjoys material food for
the nourishment of the body, is better nourished thereby, if
at the same time his mind is cheerful, and he is engaged in
conversation about such things as promote his cheerfulness ;
which is a proof that there is a correspondence between the
spiritual food of the soul and the material food of the body.
The same may be further manifest from the consideration, that
he that is in the desire of storing his mind with such things as
relate to science, intelligence, and wisdom, begins to be in
sorrow and torment when such things are withheld from him,
and like a hungry person, is desirous of returning to his spirit-
ual food, thus to the nourishment of his soul. That it is spi-
ritual food which nourishes the soul, as material food does tli€
198
GENESIS.
[Chap, xliii.
body, may also be manifest from the "Word, as in IVfoses : " A
man doth not live by bread alone, bnt hy every thing uttered
from the mouth of Jehovah doth a man live,^^ Deut. viii. 3 ;■
Matt. iv. 4. What is nttered from the mouth of Jeliovah is in
general the divine truth which proceeds from the Lord, thus
every truth of wisdom, and specifically the Word, in and from
which are the things that relate to wisdom. And in Jolm :
"Labour not for the meat which perisheth, hut for the meat which
endureth unto everlasting life, which the Son of man will give
unto you," vi. 27 ; that this food is the truth of wisdom, which
proceeds from the Lord, is manifest. Hence also it may be
known, what is meant by these words of the Lord : " My ilesh
is mea^ indeed, and my blood is drink indeed," John vi. 55,
viz., that the Lord's flesh is the divine goocl^n. 3813, and his
blood the divine truth, n. 4735 ; for as the Lord made his
wluue Human divine, his flesh is the divine good, and his
blood the divine truth ; that in the Divine nothing material is
to be understood, may be manifest ; in the supreme sense
therefore, that is, when it is predicated of the Lord, food de-
notes the good of the divine love to save the human race : this
food also is what is meant by the Lord's words in John : " Je-
sus said to the disciples, I have food to eat which ye know not
of My food is to do the will of him that sent me, and to
finish his work," iv. 32, 34 : to do the will of him that sent
him, and to finish his work, is to save the human race ; the
divine [principle] which effects this is the Divine Love. From
these considerations it is now manifest, what is meant in the
spiritiial sense by famine.
5577. " In the land." — This signifies about those things
which are of the church, as appears from the signification of
"land" in the Word, as denoting the church; in the present
case therefore as denoting the things of the church ; for the
things significative of the church, are significative also of the
things relating to the chuicli, for these constitute the church.
The reason wliy land [or eai'th] denotes the church in the Word
is, because it was in the land of Canaan that the church had
been fi-om the most ancient times ; hence, when land is named
in the Word, the land of Canaan is meant, and when this is
meant, tlio c-hui-ch is meant ; for those who are in the spiritual
world, wlii'H incMition is made of land, do not remain in the
idea of land, luit in that of the nation which inhabits it, and
not in the idea of the nation which inhabits it, but in that of
the quality of tliat nation, consequently in the idea of the
church when latid is si)oken of, and by it is meant the land of
Canaan. Hence it is manifest, how much those are mistaken
who believe, that at the day of the last judgment there will
exist a new heaven and a new earth, according to the prophecies:
in the OKI Testament, and the Apocalypse in the New; wliereas
5577— 55S0.J
GENESIS.
199
u new earth there means a new external church, and a new
lieaveu a new internal church ; also who believe, when mention
is made in the Word of the whole earth, that any thing else is
meant but the church : hence it is evident, how little the Word
is underetood by those who imagine there is no more holy sense
contained in it, than what shines forth from the letter alone.
That the church from the most ancient times was in the land
of Canaan, see n. 3686, 4447, 4454, 4516, 4517, 5136. That
lar.d [or earth] ii. the Word signifies the church, see n. 662,
1066, 1068, 1262, 1413, 1607, 2928, 4447. That a new heaven
and a new earth signify a new cliurch internal and external,
see n. 1733, 1850, 2117, 2118, 3355, 4535.
5578. " And it came to pass." — This signifies what is new,
as appears from the signification of " it was" and " it came to
pass, as involving a new state ; see n. 4979, 4987, 4999, 5074,
5466. In the original tongue, the sense formerly was not dis-
tinguished by signs (or stops), but the text was continued with-
out inteiTuption, in imitation of heavenly speech ; but instead
of such signs (or stops) they made use oi and, and also it was,
or it came to pass ; hence it is that these expressions so often
occur, and that it was or it came to pass signifies what is new.
5579. " When they had made an end of eating the pro-
vision."— This signifies when truths failed, as appears from the
signification of " provision," as denoting truth, see n. 5276,
5280, 5292, 5402 ; that truth failed, is signified by tlieir mak-
ing an end of eating it. In the spiritual world the case is this :
the inhabitants are satiated with truths and goods, which are
their food, n. 5576 ; but when these have served their purpose,
they again begin to want : the case herein is similar to that of
man's nourishment by material food ; for when this food has
served its purpose, hunger again ensues. In the spiritual
world, this hunger, which is a want of things spiritual, is the
evening, or the shade of their day, but after it tliere come
twilight and morning; thus the states alternately change: the
inhabitants of the spiritual world come into that evening, or
into spiritual hunger, in order that they may appetite and de-
sire truths and goods ; for when these things are himgered
after, they yield better nourishment, just as material food
yields better nourishment to one that is hungry. From these
considerations it may be manifest what is meant by spiritual
want when truths failed
5580. " Which they had brought out of Egypt."— Tliis sig-
nifies which were derived from scientifics, as appears from
the signification of " Egypt," as denoting scientifics, see n.
1164, 1165, 1186, 1462 ; that they were derived from them., is
signified by their bringing it thence. Egypt in the good sense
signifies the scientifics whicli are of the church, viz., those
which serve for the form of the church, see n. 4749, 4964
200 GENESIS. [Chap, xliii
4966 ; by such scientifics a man is introduced into tlie truths
of the church, as through a court into a house : for it is those
scientifics which first enter by the senses, and thereby open the
way to the interiors, it being well known, that a man's external
sensnals are first opened, then the interior.sensuals, and finally
the intellectuals ; and when the intellectuals are opened, tliat
they are represented in the former, so that they may be capable
of being apprehended. The reason of this is, because intellect-
ual things arise out of the things of sense by a method of ex-
traction ; for intellectual things are conclusions, and when
conclusions are made, they are separated and sublimated ; this
is effected by the influx of things spiritual, which proceeds
from the Lord through heaven : from these considerations it is
evident that truths are grounded in scientifics.
5581. "Their father said to them." — This signifies percep-
tion by the things of the church, as appears (1.) from the signi-
fication of " sayino;" in the historicals of the Word, as denoting
percejition, of which frequent mention lias been made above ;
and (2.) from the representation of " Israel," who in this case
is the father, as denoting the church. That Israel denotes the
internal spiritual church, and Jacob the external, see n. 4286,
4292, 4570 : he is called a father, because a father in the Word
also signifies the church, and so does a mother ; but a mother
denotes the church as to truth, and a father the church as to
good ; the reason is, because the church is a spiritual marriage,
which is from good as a father, and from truth as a mother.
5582. " Eeturn, buy us a little food." — ^This signifies that in
order to live, they should procure for themselves the good of
spiritual truth, as appears (1.) from the signification of "to
buy," {IS denoting to procure and appropriate to themselves,
see n. 4397, 5374, 5406, 5410, 5426 ; and (2.) from the signifi-
cation of " food," as denoting the good of truth, see n. 5340,
5342 ; in this case the good of spiritual truth, for it is this good
which is treated of in what follows ; that it is in order to live,
follows as a consequence.
5583. "And Ju'dah said to him." — ^This signifies the good of
the church, as appears from the representation of " Judah," as
denoting the good of the church, see n. 3654. That Judah now
speaks of Benjamin, and that Reuben previously spoke on the
same subject, (see the foregoing chapter, verses 36, 37,) is an
arcanum, which can only be unfolded from the internal sense ;
in like manner, that when Reuben spoke of Benjamin, Jacob is
called Jacob, (see the foregoing chapter, verse 36,) but in the
E resent case when Judah speaks of Benjamin, Jacob is called
>rael, verses 6 — 8; tliat this circumstance involves some arca-
num, cannot be denied ; but what that arcanum is, cannot at
all be known from the historical sense of the letter; as also in
other places, where Jacob is sometimes called Jacob, and some-
o5Sl— 5585.J
GENESIS.
201
times Israel, see n. 4286; the arcanum which it involves shall,
by the divine mercy of the Lord, be unfolded in what follows.
The reason why Judah now speaks is, because the good of spi-
ritual truth, and its procurement, is the subject treated of, see
n. 5582: on this account Judah, who is the good of the church,
here speaks with Israel, who is the good of spiritual truth, and
engages for Benjamin, who is the medium; for the medium
must be conjoined by good.
5584. " Saying, The man protesting protested to us." —
This signifies that the spiritual derived from tlie internal was
averse from them, as appears (1.) from the signification of
" protesting to protest," as denoting to be averse ; for he pro-
tested that they should not see his faces except their brother
was with them ; this protestation is of aversion, for by not see-
ing his faces is signified that there would be no compassion, of
which we shall speak presently; and (2.) from the representa-
tion of " Joseph," as denoting the divine spiritual, or what is
the same thing, truth from the divine, see n. 3969, who in the
present case, inasmuch as lie is called the man, denotes the
spiritual, or truth flowing-in from the internal.
5585. "Saying, Ye shall not see my faces." — This signifies
that there would be no compassion, as appears from the signi-
fication of " faces," when they are predicated of a man, as
denoting his interiors, viz., his aft'ections and consequent
thoughts, see n. 358, 1999, 2434, 3527, 3573, 4066, 4796,
4797, 5102 ; but when they are predicated of the Lord, as
denoting mercy or compassion ; hence not to see his faces
denotes that there is no mercy or compassion, for the Lord is
here represented by Joseph in the supreme sense ; not that
there is no compassion with the Lord, for he is mercy itself, but
that, when there is no conjoining medium, it then appears to
tlie man as if there were no compassion in the Lord : the reason
of this is, because if there be no conjoining medium, there is no
reception of good, and when there is no reception of good, there
is evil in its place : if a man in such case cries to the Lord, inas-
much as he cries from evil, thus in favour of himself against all
others, there is no hearing, and this appears to him as if there
were no compassion. That the face of Jehovah or the Lord is
mercy, ma\' be evident from the Word ; for the face of Jehovah
or of the Lord in a proper sense is the divine love itself ; and
because it is the divine love, it is of mercy, for merc}^ is
grounded in love towards the human race beset with such great
miseries. That the face of Jehovah or of the Lord is the divine
love, may be manifest from the Lord's face, when he was trans-
figured before Peter, James, and John, that is, when he showed
them his Divine; on which occasion His face shone as the
Siin,''^ Matt. .wii. 2; that the sun is tlie divine love, may be
seen, -i. 30 to 38, 1521, 1529 to 1531, 2441, 2495, 3636, 3641.
202
GENESIS.
[Chap, xliii.
4060, 4321, 4696. The Lord's essential Divine never appeared
in an}' face ; but his Divine Human has so appeared, and by it,
as in it, the divine love has appeared, or, in respect to the
human race, the divine mercy ; this, viz., the divine mercy in
the Divine Human, is called the angel of faces in Isaiah : " I
will make mention of the mercies of Jehovah : he shall recom-
pense them according to his mercies^ and according to the
multitude of his mercies / and he became their Saviour ; and the
angel of his faces saved them, for his love and for his clem-
ency," Ixiii. 7 — 9. He is called an angel, because angels in the
Word, in the internal sense, signify somewhat of the Lord, n.
1925, 2821, 4085, in the present case his mercy, therefore it is
said the angel of his faces. That the face of Jehovah or of the
Lord denotes mercy, and also peace and good, because tliese
are of mercy, may likewise be manifest from the following pas-
sages : as in the benediction, '•'•May JeJiovah cause his faces to
shine upon thee, and he merciful unto thee ; may Jehovah lift
up his faces upon thee, and give thee jpeace," Numb. vi. 25, 26,
where it is very manifest, that to cause the faces to shine de-
notes to be mercifnl, and to lift up the faces denotes to give
peace. And in David : " God he merciful 'unto us, and bless
us, and cause his faces to shine upon us,^^ Psalm Ixvii. 1, where
also faces denote mercy. Again : " Bring us back, O God, and
cause thy faces to shine, that we may be saved," Psalm Ixxx. 3,
7, 19, where the sense is the same. Again : " Deliver me out
of the hand of mine enemies, and of my pereecutors : cause thy
faces to shine upon thy servant,'''' Psalm xxxi. 15, 16 ; in like
manner. Psalm cxix. 134, 135. And in Daniel : " Hear, O our
God, the entreaty of thy servant, and his prayers, and cause thy
faces to shine up)on the sanctuary which is desolate," ix. 17 : to
cause his faces to shine denotes to be merciful. Again in David :
" There are many that say, Who will cause us to see good? lift
thou up the light of thy faces upon us,^' Psalm iv. 6 ; where to
lift up the liglit of his faces denotes to give good from mercy.
So in Hosea : " Let them seek my faces when they are in strait-
ness ; in the morning let them seek me," v. 15. A^ain in
David: '■^ Seek ye my faces ; Thy faces, 0 Jehovah, I seek,''''
Psalm xxvii. 8. Again : " Seek ye Jehovah, and his strength ;
seek his faces continually," Psalm cv. 4 : to seek the faces of
Jehovah denotes to seek his mercy. Again : " In justice /
shall see thy faces,^'' Psalm xvii. 15. And in Matthew : " See
that ye do not despise any one of these little ones ; for I say
nnto you, that their angels in the heavens do always see the
face of my Father who is in the heavens," xviii. 10 : to see the
faces of God denotes to enjoy peace and good from mercy.
But the opposite is to conceal or hide, and also to turn away
the faces, which signifies not to be merciful, as in Isaiah : " In
the overflowing of mine anger, I hid my faces fc a moment
5586.1
GENESIS.
203
from thee : but with the mercy of eternity will I he merciful
unto thee," liv. 8 ; where the overflowing of anger denotes
temptation, in wliich, because the Lord appears not to be mer-
ciful, it is said, I hid my faces for a moment from thee. Ana
in Ezekiel : " I will turn away my faces from them,''^ vii. 22.
And in David : "How long, O Jehovah, wilt thou forget me?
for ever? how long wilt thou hide thy faces from me?" Psalm
xiii. 1. Again : " Hide not thy faces from me / put not thy
servant away in anger," Psalm xxvii. 9. Again : " Wherefore,
O Jehovah, dost thou forsake my soul ? whei'efore dost thou
hide thy faces from me ?" Psalm Ixxxviii. 14. Again: "Make
haste, answer me, O Jehovah ; my spirit is consumed : hide
not thy faces from me, lest I be like unto those that go down
into the pit : cause me to hear thy mercy early," Psalm cxliii.
7, 8. And in Moses : " Mine anger shall wax hot in that day,
so that I will forsake them, and will hide my faces from them,
whence they shall be consumed. Concealing I will conceal my
faces in that day, because of all the evil which they have done,"
Deut. xxxi. 17, 18 : his anger waxing hot denotes his turning
himself away, see n. 5034: ; and his concealing his faces de-
notes his not being merciful. These things are predicated of
Jehovah or the Lord, although he is never angry, and never
turns away or hides his faces ; but it is so expressed from the
appearance to the man that is in evil ; for the man that is in
evil turns himself away, and hides the Lord's faces from him-
self, that is, he removes his mercy from himself. That it is the
evils appertaining to man which do this, may also be manifest
from the Word, as in Micah : " Jehovah will hide his faces
from them in that time, as they have rendered their works evil^''
iii. 4. And in Ezekiel : "Because they have transgressed against
me, therefore I have hid my faces from them j according to
their uncleanness, and according to their transgressions I have
dealt with them, and have hid my faces from tJiem," xxxix. 23,
24. And especially in Isaiah : " Your iniquities are what sepa-
rate between you and your God ; and yoiir sins cause him to
hide his faces from you,^'' lix. 2 : from these and several other
passages the internal sense is manifest, which is every where
extant, and may be found by any one that searches for it.
5586. " Except your brother be with you." — This signifies
unless ye have a medium, as appears from the representation of
" Benjamin," as denoting a medium, see n. 5411, 5143, 5443.
The medium which Benjamin represents, is the medium be-
tween the internal and the external, or between the spiritual
and the natural man, and is the truth of good which proceeds
from the truth derived frem the Divine, which is represented
by Joseph ; this truth of good is called the spiritual of the
celestial: that Benjamin is the spiritual of the celestial, see n.
3969, 459^<. A man's internal and external are most distinct
204
GENESIS.
[Chap, xliii.
from each other, his internal being in the light of heaven, and
his external in the light of the world ; and as they are most
distinct, they cannot be conjoined except by a medium which
partakes of the properties of each.
5587. " If thou send our brother with us." — ^This signifies
if the church is thus to be adjoined, there must be a medium,
as appears (1.) from the representation of " Israel," who was to
send, as denoting the church, n. 4286 ; hence " If thou send,"
denotes if it be thus with the church ; and (2.) from the repre-
sentation of " Benjamin," who is here their brother, as denoting
a medium, see just above, n. 5586 : hence it is evident that
the expi-ession, " If thou send our brother with us," signifies
if the church is thus to conjoin its external to the internal,
there must be a medium.
6588. " We will go down and buy thee food." — ^This signi-
fies that in such case the good of truth will be procured, as ap-
pears (1.) from the signification of " to buy," as denoting to
procure to themselves and to appropriate; and (2.) from the
signification of " food," as denoting the good of truth, concern-
ing which significations see above, n. 5582.
5589. " And if thou send not." — ^This signifies if not, viz.,
if it be not with the church to be adjoined, as is evident from
what was said just above, n. 5587.
5590. " We will not go down." — This signifies that it cannot
be procured, as appears from what was said just above, n. 5588.
5591. "Because the man said to us." — This signifies per-
ception concerning the spiritual, as appears (1.) from the sig-
nification of the man, as denoting the spiritual from the in-
ternal, see above, n. 5584 ; and (2.) from the signification of
" saying," in the historicals of the Word, as denoting percep-
tion, of which frequent mention has been made above.
5592. " Ye shall not see my faces." — This signifies that
there would be no compassion, as appears from what was ex-
plained above, n. 5585, where the same words occur.
5593. " Except your brother be with you." — This signifies
unless ye have a medium, as appears from what was said above,
n. 5586, 5587, concerning Benjamin, who is here the brother,
as denoting a medium.
5594. Verses 6 — 10. And Israel said, Wherefore did ye evil
to me, to tell the man whether ye had yet a 'brother? And they
said. The man asking asked about us and about our birth, saying.
Is your father yet alive ? have ye a brother ? and we told hint
according to the meaning of those words : did we knowing know
that he would say, Cause your brother to come down? AndJudah
said to Israel his father. Send the boy with me, and we will arise,
and go I and we will live, and not die, we, and thou, and also
our infants. And I will be surety for him', of my hand thou
shall require him: except I bring him to thee, and set him before
5587—5595.]
GENESIS.
205
thee, I shall sin against thee all days. For except we had lingered,
we shoidd have returned now these two times. And Israel said,
signifies perception from spiritual good. Wherefore did ye evil
to nie, to tell the man whether ye had yet a brother ? signifies
that they separated from him the truth of good, to conjoin it to
the spiritual from the internal. And they said, The ftian asking
asked about us, signifies that he clearly perceived the things
•which were in the natural. And about our birth, signifies
concerning the truths of faith therein. Saying, Is your father
yet alive? signifies concerning spiritual good" in which the trutlis
of faith originate. Have ye a brother ? signifies concernino;
interior truth. And we told him according to the meaning of
those words, signifies that he apperceived those things sensibly.
Did we knowing know that he would say, Cause your brotlier to
come down, signifies that they did not believe that he desired that
the truth of good should be conjoined to himself. And Judali
said to Israel his father, signifies perception from the good of
the church concerning those things. Send the boy with me,
signifies that he should be adjoined thereto. And we will arise,
and go ; and we will live, and not die, signifies spiritual life
according to degrees. We, signifies the external of the church.
the things which are still more interior. And I will be surety
for him, signifies that in the mean while he will be adjoined to
him. Of my hand thou shalt require him, signifies that he shall
not be separated so far as was in his power. Except I bring
him to thee, and set him before thee, signifies except he should
be altogether restored to the church. I shall sin against thoe all
day, signifies that the church will no longer liave any good. For
except we had lingered, signifies delay in a state of doubt.
We should have returned now these two times, signifies that
there would have been spiritual life both exterior and interior.
5595. " And Israel said." — This signifies perception from
spiritual good, as appeai-s (1.) from the signification of " to say,"
as denoting perception, concerning which see above ; and (2.)
from the representation of " Israel," as denoting spiritual good,
see n. 3654, 4598 ; and as Israel denotes spiritual good, he
also denotes the internal spiritual church, n. 3305, 42S6, for
that is a church by virtue of spiritual good. Spiritual good is
trutli which has been made good ; for truth is made good when
the life is according to it, for in such case it passes into the
will, and from the will into the act, and is made of the life ;
and when truth is made of the life, it is no longer called truth,
but good : the will which transforms truth into good, is the
new will in the intellectual part ; this is the good which is
called spiritual good. Spiritual good is distinguished from
celestial g(X)d in this, that celestial good is implanted in the
will-part itself of man ; but this subject has been frequently
And also our infants, signifies
206
GENESIS.
[Chap, xliii.
treated of above. The reason why Jacob is not now called
Jacob, as in the foregoing chapter, verse 36, but Israel is, be-
cause the subject now treated of is good, wliereas the subject
treated of in the foregoing chapter was truth ; in the foregoing
chapter therefore Reuben spoke, who represents the truth of
the doctrine of the church, see n. 3861, 3866, 4731, 4734,
4761, 5542, but in this chapter Judah speaks, who repre-
sents the good of the church, n. 3654, 5583. The reason
why good is now treated of is, becaiuse at this second time
of going down into Egypt, conjunction is effected of the in-
ternal, which is Joseph, with the external, which is the ten sons
of Jacob, by the medium, which is Benjamin; and the con-
junction of the internal with the external is effected by good.
5596. " Wherefore did ye evil to me, to tell the man whe-
ther ye had yet a brother ?" — ^This signifies that they separated
from them the truth of good to conjoin it to the spiritual from
the internal, as appears (1.) from the signification of " to do
evil," as denoting to separate, for tlieir separating Benjamin
from him is what he calls doing evil ; (2.) from the signification
of " to tell," as denoting to give what another may think and
reflect upon, see n. 2862, 5508 ; consequently to communicate,
n. 4856; hence it denotes also to conjoin, for when it passes
into the will of another, conjunction is effected from what is
communicated, as when Joseph heard that Benjamin was yet
alive, and was with his father, he was desirous that he should
come to him, and afterwards was alone with him, conjoined to
him, as is evident from the historicals which follow ; (3.) from
the representation of " Joseph," as denoting the divine spiritual,
who, when lie is called the man, denotes the spiritual from the
internal, see n. 5584 ; and (4.) from the representation of
" Benjamin," who is here their brother to whom they alluded,
as denoting the good of truth, see, above, n. 5586. From
these considerations it is evident, that the words, " Wherefore
did ye evil to me, to tell the man whether ye had yet a bro-
ther?" signify that they separated from them the truth of good
to conjoin it to the spiritual from the internal.
5597. " And they said, The man asking asked about us." —
This signifies that he clearly perceived the things that were in
the natural, as appears (1.) from the signification of " to ask,"
as denoting to perceive another's thought, of which we shall
speak presently ; and (2.) from the representation of " the ten
sons of Jacob," who are here meant by us, as denoting those
things of the churcli which are in the natural, see n. 5403,
5419, 5427, 5458, 5512. The reason why to ask denotes to
perceive anotlier's thought is, because in heaven there is a
communication of all thoughts, so much so that no one has any
need to ask another what he thinks: hence it is that to ask
signifies to perceive another's thought; for the quality of any
5596— 5601.J
GENESIS.
207
thing on earth, in the internal sense, is its quality in heaven.
5598. " And about our birth." — This signifies concerning
the trutlis of faith therein, as ap])ears from the signification of
" birth," as denoting tlie birth of truth from good, or of faith
from charity ; see n. 1115, 1255, iOlO, 4668. The reason
why birth in the internal sense has this signification, is, be-
cause in heaven no other birth is understood than what is called
regeneration, which is effected by the truth of faith and the
good of charity ; by this birth, from being sons of man they
become sons of the Lord, and it is these who are said to be
born of God, John i. 13. According to the varieties of good
from truth and of truth from good in that birth, are the
brotherhoods, or consanguinities and affinities in heaven ; for
in heaven there are perpetual varieties, which are arranged by
the Lord so as to have respect to fiimilies, wherein are bro-
thers, sons-in-law, daughters-in-law, grand-sons, grand-daugh-
ters, and so forth ; yet in general all are arranged into such a
form, that together they make a one : just as in the case of the
varieties in the human body, where no member is absolutely
like another, neitlier is one part in any member absolutely like
another ; nevertheless all those various parts are arranged into
such a form, that they act as a one, and each concurs to the
action of the other nearly or remotely : since such is the form
in a man, it may be concluded that the form in heaven, with
which there is a correspondence of all things in a man, must be
most perfect.
5599. " Saying, Is your father yet alive ?" — This signifies
concerning spiritual good in which the truths of faith originate,
as appears from the representation of " Israel," who in this
case is the father, as denoting spiritual good, see n. 3654,
4598, 5595 ; as it is from that good, as from a father, that
the truths of faith descend, see n. 5598, therefore it is said, in
■which the truths of faith originate.
5600. " Have ye a brother?" — This signifies concerning in-
terior truth, as appears from the representation of " Benjamin,"
as denoting the spiritual of the celestial, or what is the same
thing, truth of good, or interior truth ; that Benjamin is truth
in wliich is good, or the spiritual of the celestial, may be seen,
n. 3969, 4592 ; it is this interior truth wliich is the medium
between truth from the Divine, and truth in the natural.
5601. " And we told him according to the meaning of those
words." — This signifies that he appercei ved those things suitably,
as appears (1.) from the signification of "to tell," as denoting
to apperceive, see n. 3608; for in the spiritual world, or in
heaven, they have no need to tell what they think, there being
a communication of all their thoughts, see n. 5597 ; therefore
in the spiritual sense to tell signifies to apperceive ; and (2.)
from the signification of the expression, " according to the
208
GENESIS.
[Chap, xliii.
meaning of those words," as denoting suitably, for they are
those things which lie was desirous to apperceive.
5602. "Did we knowing know that he would say. Cause
your brother to come down ?" — This signifies that they did not
believe that he desired that the truth of good should be con-
joined to himself, as appears (1.) from the signification of the
words, " Did we knowing knowtliat he would say," as denot-'ng
not to believe; and (2.) from the representation of " Benjamin, '
who is here the brother, as denoting the truth of good, see
just above, n. 5600 : that this should be conjoined to him, is
signified by their causing him to go down, as is evident from
what was said above, n. 5596.
5603. " And Judah said to Israel his father," — ^This signifies
perception from the good of the church concerning those tilings,
as appears (1.) from the signification of " to say," in the his-
toricals of the Word, as denoting to perceive, agreeably to
what has been frequently before observed ; (2.) from the repre-
sentation of " Judah," as denoting the good of the church, see
n. 5583 ; and (3.) from the representation of " Israel," as de-
noting the internal spiritual church, see n. 3305, 4286 : hence
it is manifest that the words, " Judah said to Israel his father,"
signify the perception of the church from its good.
5604. " Send the boy with me." — This signifies that he
should be adjoined thereto, viz., to the good of the church
which is represented by Judah, as appears (1.) from the signifi-
cation of " to send with him," as denoting to adjoin it to him
and not to the rest, it being said in what follows, " I will be
surety for him; of my hand thou shalt require him ;" and (2.)
from the representation of " Benjamin," who is here the boy,
as denoting interior truth, see just above, n. 5600. The terra
boy is used, because in the AVord what is interior is respectively
called a boy, because there is more innocence in what is inte-
rior than in what is exterior, and innocence is signified by an
infant, and also by a boy, see n. 5236.
5605. " And we will arise, and go ; and we will live, and
not die." — This signifies Spiritual life according to degrees, as
appears (1.) from the signification of "arising," as denoting
elevation to superior or interior tilings, consequently to the
things which are of spiritual life, see n. 2401, 2785, 2912, 2927,
3171, 4103, 4881; (2.) from the signification of " to go," as
denoting to live, see n. 3335, 3690_, 4882, 5493; and as it
follows, " and we will live," to go signifies the first spiritual
life ; (3.) from the signification of " to live," as denoting spi-
ritual life, for in the internal sense of the Word no other life
is meant ; and (4.) from the signification of " not to die," as
denoting to be no longer damned, or to be out of a state of
damnation, for in the internal sense of the Word no other death
is meant than spiritual death, which is damnation : hence it is
5602—5608.]
GENESIS.
209
evident tliat " we will arise, and go ; and we will live, and not
die," signifies life according to degrees, viz., introduction to
life by arising, the prime of life by going, life itself by living,
and separation from those things which are not of life, by not
dying. That to go in the internal sense denotes to live, may
appear strange to any one that is unacquainted with spiritual
life ; but the case is similar to that of journeying, as denoting
the order and progress of life, see n. 1293, 4375, 4554, 4585;
and to that of sojourning, as denoting to be instructed and to
live accordingly, see n. 1463, 2025, 3672. The reason may
indeed be declared why going, journeying, and sojourning have
such significations, but the reason is such as can hardly be re-
ceived by those who do not know how the case is with motions
in the other life. Motions in that life, and progressions, are
nothing else, because from no other source, than changes of
state, which changes appear in externals just like progressions
from place to place : that this is the case, may be confirmed
from much experience in the other life ; for I have walked there
in spirit with the inhabitants, and among them, through several
of their abodes, and this notwithstanding I remained in the
same place as to the body : I have also conversed with them as
to how this could be, and have been instructed, that changes
of the state of the life are what cause progressions in the spi-
ritual world. This was also confirmed by the circumstance,
that spirits, by changes induced in the state, can be presented
on high, and in an instant in the deep, also far westward, and
in an instant eastward, and so forth ; but, as we said, this must
appear strange to any one that knows nothing about life in the
spiritual world ; for in that world there are neither spaces nor
times, but instead thereof states of life. Tliese states in exter-
nals produce an exact appearance of progressions and motions ;
this appearance is as living and real as is the appearance of the
life itself, viz., that the life is in us, and thus is ours, whereas
it flows-in from the Lord, who is the fountain whence all life
comes, see n. 2021, 2658, 2706, 2886 to 2888, 3001, 3318,
3337, 3338, 3484, 3619, 3741 to 3743, 4151, 4249, 4318 to 4320,
4417, 4523, 4524, 4882. As to go and to be moved signify to
live, therefore it was a saying of the ancients, that '•'■In God we
are moved, we live, and are ;" and by being moved they meant
the external of life, by living its internal, and by being its inmost.
5606. " We." — Tliis signifies the external of the churcli,
as appears from the representation of " the ten sons of Jacob,"
who are here meant by i«e,as denoting the external of the church,
see n. 5469.
5607. " And thon." — ^This signifies its internal, as appears
from tlie representation of " Israel," who is here meant by thou,
as denoting tlie internal of the church, see n. 4286, 4292, 4570.
5608. "Also our infants." — This signifies the things which
VOL. VI. 14
210
GENESIS.
[Chap. xlin.
are still mere interior, as appears from the sijrnification of " in-
fants," as denoting those things which are more interior, n.
6604r: the reason why interior things are signitied by infants,
and also by boys, is, because they both signify innocence, and
innocence is the inmost. In the heavens the case is this : the
inmost or tliird heaven consists of those who are in innocence,
for they are in love to the Lord, and since the Lord is inno-
cence itself, therefore the inhabitants of that lieaven, as being
principled in love to him, are in innocence; these, notwith-
standing they are the wisest of all in tlie heavens, still appear
to others as infants ; it is from this ground, and also because
they are in innocence, that infants in the Word signify inno-
cence. As the inmost principle of tlie heavens is innocence,
therefore innocence must interiorly appertain to all who are in
the heavens : the case herein is like tliat of things successive
in relation to things co-existing, or of the things wliich are dis-
tinct from each otlier by degrees, in relation to those which
exist from them ; for every thing, wliich has simultaneous ex-
istence, originates in things successive, and when the former
exist from the latter, the latter place themselves in the same
order in which they had been before distinguished by degrees ;
as for the sake of illustration ; — end, cause, and etiect are suc-
cessive and distinct from each other, and when tliese exist
together, they arrange themselves in the same order, viz., tlie
end is inmost, then tlie cause, and lastly the effect. The effect
is the co-existing principle, wherein unless there be a cause,
and in the cause an end, there is no effect ; for if from tlie
effect you remove the cause, you destroy the effect, and more
so if from the cause you remove the end ; for from the end the
cause receives what makes it a cause, and from the cause the
effect receives what makes it an effect. It is so likewise in the
spiritual world ; as the end, the cause, and the effect are dis-
tinct from each other, so in the spiritual world are love to the
Lord, charity towards the neighbour, and the works of charity :
when these three become a one, or exist together, the first must
be in the seco'nd, and the second in tiie third; as in the works
of charity, unless charity from the affection or heart be inte-
rioi'ly in them, they are not works of charity, and unless love
to God be interiorly in charity, it is not charity ; therefore if
you take away what is interior, the exterior falls, for the exterior
exists and subsists from its interiors in order. It is so with in-
nocence; this makes a one with love to the Lord, and unless it be
interiorly in charity, it is not charity ; consequently nidess chari-
ty containing innocence be interiorly in works of charity, tliey
are not works of charity: hence it is, that innocence must inte-
riorly appertain to all who are in the heavens. Tiiat this is the
case, and that infants signify innocence, is manifest from these
words in Mark : " Jesus said to the disciples. Suffer tlie infants
5608.]
GENESIS.
211
to come unto me, and forbid rbeni imt; for of t;ncli is the king-
dom of God. Verily I say unto you, Whosoever shall not re-
ceive the kingdom of God as an infant, shall not eiiter therein.
And he took them up in his arms, put his liands upon them,
and blessed them," x. 14 — 16; Luke xviii. 15 — 17; Matt, xviii.
3. That infants here signify innocence, may be manifest because
innocence appertains to infants, and because innocences in hea-
ven appear like infants ; that no one can enter into heaven, un
less he has somewhat of innocence, may be seen, n. 4797. More
over infants suffer themselves to be gov^erued by the angels who
are innocences, and not from the proprium, like adults, who
govern themselves from their own judgment and their own will.
THiat infants suffer themselves to be governed by those angels,
is manifest from the Lord's words in Matthew : " See that ye
despise not one of these little ones / for I say unto you, Their
anqels in the heavens do always see the face of my Father,"
xviii. 10 : no one can see the face of God, except from innocence.
In the following passages also infants signify innocence : " Out
of the mouth of infants and sucklings thou hast perfected praise,"
Matt. xxi. 16; Psalm viii. 2. Again: "Thou hast hid these
things from the wise and intelligent, and hast revealed them to
infants,'''' Matt. xi. 25 ; Luke x. 21 ; for the innocence, which
is signified by infants, is wisdoni itself, since genuine innocence
dwells in wisdom, see n. 2305, 2306, 4797 ; hence it is said,
•' Out of the mouth of infants and sucklings thou hast perfected
praise ;" also, that such things were revealed to infants. So
in Isaiah : "The cow and the bear shall feed ; their young shall
lie down together; and the suckling shall play ujjon the hole
of the wj^er," xi. 7, 8, speaking of the Lord's kingdom, and spe-
cifically of the state of peace and innocence therein ; the suck-
ling denotes innocence. That no evil can befall those who are
in innocence, is signified by the suckling playing on the hole of
the viper ; vipers are those who are most deceitful ; the subject
treated of in that chapter is manifestly concerning the Lord.
And in Joel : " Sound the trumpet in Zion ; gather the people,
sanctify the congregation, assemble the elders, gather the i?i-
fants and those that suck the teats" ii. 15, 16 ; the elders denote
the wise ; the infants and those that suck the teats denote the
innocent. In the following passages also infants signify inno-
cence, but in these that it was destroyed : " Wherefore do ye
commit a great evil against your souls, to cut off from you man
and woman, infant and mitkling, out of the midst of Judah,
that I leave you no remains," Jerem. xliv. 7. Again : " Lift
up to him thy hands over the soul of thine infants, who faint
for hunger at the head of every street," Lam. ii. 19. And in
Ezekiel : "Pass ye through Jerusalem, and smite : neither let
your eye spare, neither have ye pity : slay utterly the old man,
the youth, the virgin, and the infant,^'' ix. 5, 6. And in Micah ;
212
GENESIS.
[Chap, xliii.
"The women of my people ye expel out of the house of the
delights of each, from their infants they have taken away
mine honour for ever," ii. 9. But it is to be observed that the
innocence of infants is only external, and not internal ; and as
it is not internal, it cannot be conjoined with wisdom: but the
innocence of the angels, especially of those of the third heaven,
is internal, and thus is conjoined with wisdom, see n. 2305,
2306, 3494, 4563, 4797 ; inan also is so created, that when he
grows old, and becomes like an infant, the innocence of wisdom
in such case conjoins itself with the innocence of ignorance,
which he had in infancy, and thus like a true infant he passes
into the other life.
5609. " And I will be surety for him." — This signifies that
in the mean while he will be adjoined to him, as appears from
the signification of " to be surety for any one," as denoting to
be instead of him, as is also evident from what now follows,
especially from what Judah said concerning that suretyship
to Joseph, chap, xliv., verses 32, 33 ; and as to be surety for
any one denotes to be instead of him, it denotes also to be in
the way with him adjoined to him.
5610. " Of 7ny hand thou shalt require him.". — This signi-
fies that he shall not be separated so far as was in his power, as
appears (1.) from the signification of the hand, as denoting
power, see n. 878, 3387, 4931 to 4937, 5327, 5328, 5544 ; the
reason why it denotes so far as was in his power, is, because
suretyship or bail goes no further ; what the truth is, and its
quality, the internal sense expounds ; and (2.) from the signifi-
cation of " to require him," as denoting not to be separated ;
for he that is required by any one, must be adjoined to him,
and incapable of being separated from him.
5611. " Except I bring him to thee, and set him before
thee." — This signifies except he should be altogether restored
to the church, as appears (1.) from the signification of " to
bring" to him, and " to set before him," as denoting altogether
to restore ; and (2.) from the representation of " Israel," to whom
he should be restored, as denoting the church, see n. 3305,
4286, 5595.
5612. " I shall sin against thee all days." — ^This signifies that
the church will no longer have any good, as appears (l.| from
the representation of " Judah," who says these things of him-
self, as denoting the good of the church, see n. 5583, 5603 ;
(2.) from the signification of " to sin," as denoting disjunction,
see n. 5229, 5474 ; thus that it will not be, for what is dis-
joined from any one, is no longer with him ; and (3.) from the
signification of " all days," as denoting for ever, thus no
longer. These things are said, because there cannot be any
good of the church without the medium between the internal
and external, which is represented by Benjamin, as both the
5609— 5614.J
GENESIS.
213
good and truth of the church flow-in from the internal through
a medium into the external, consequently so far as it concerns
the church to have good, so far it concerns it to have a medium ;
it is on this account that Judah is surety for Benjamin. That
there is no good of the church without a medium, is signified
by these words of Judah ; and that neither is there any truth
of the church, is signified by the words of Reuben, n. 5542.
5613. For except we had lingered." — This signifies delay
in a state of doubt, as appears from the signification of " lin-
gering," as denoting a state of doubt ; for as going, advancing,
journeying, and sojourning signify states of the life, n. 5605,
so lingering signifies a state of doubt, since when the state of
the life is in a state of doubt, in such case the external is in a
state of lingering. Tliis is also exhibited to view in the man
himself; for when his mind remains in any doubt, he instantly
stops and pauses ; the reason of this is, because doubt causes
the state of the life to be one of hesitation and fluctuation,
consequently it aflects in like manner the external progression,
as being the eflect. Hence it is evident, that " Except we had
lingerecl," signifies delay in a state of doubt.
5614. " We should have returned now tliese two timeSi." —
This signifies that there would have been spiritual life both
exterior and interior, as appears (1.) from tlie signification of
to go," as denoting to live, see above, 5605 ; therefore to
return denotes to live ; for they went there for tlie purpose of
procuring themselves corn, and corn signifies the good of truth,
from which is derived spiritual life ; and (2.) from the signifi-
cation of " these two times," which expression, as it has rela-
tion to life, denotes exterior and interior life ; for the provi-
sion which they received the first time, signifies exterior life, or
life in the natural, because tliey were without a medium, con-
cerning which see the foregoing chapter ; but tlie corn which
they received this time, signifies interior life, for now they were
with Benjamin, who is the medium, and this is the subject treated
of in this and the following chapter ; hence it is that the words,
" We should have returned now these two times," signify spirit-
ual life exterior and interior. That such is the signification of
these words, will doubtless appear strange, especially to those
who are unacquainted with what is spiritual, for it appears as
if returning these two times has nothing at all in common with
the spiritual life which is signified ; nevertheless such is the
internal sense of the words. If you are willing to believe it,
the very interior thought of the man that is principled in good
apprehends this, becaiise such thought is in the internal sense,
although the man himself, while in the body, is entirely igno-
rant of it, for the internal or spiritual sense, which is of the
interior thought, falls without liis knowing it into material and
sensual ideas, which partake of time and space, and of such
•
214
GENESIS.
[Chap, xliii.
things as exist in the work!, and thus it does not appear that his
interior thouglit is of such a qualit}' ; for liis interior thought
is of a quality like that of the angels, inasmuch as Jiis spirit is
associated M'ith them. That the thought of the man that is
principled in good is according to the internal sense, may be
manifest from the consideration, that after death, when he
comes into heaven, he is instantly, without any information,
in the internal sense, which would never be the case, unless
he had been in that sense, as to interior thought, during his
abode in the world ; the reason why he is in that sense is,
because there is a correspondence between spiritual things
and natural, of such a nature that even the smallest thing
has its correspondence ; therefore, as the interior or rational
mind of the man that is principled in good is in the spirit-
ual world, and his exterior or natural mind in the natural
world, it must needs be that each mind thinks, the interior
mind spiritually, aivi the exterior naturally, and that what is
spiritual falls into what is natural, and they act in unity by
correspondence. That the interior mind of man, the ideas of
whose thought are called intellectual, and are said to be imma-
terial* does not think from the expressions of any language, con-
sequently not from natural forms, may be manifest to any one
that can reflect concerning them ; for he can think in a moment
what he can scarce utter in an hour, thus by means of univer-
sals, which comprehend in them very many particulars ; those
ideas of thought are spiritual, and no other, while the Word
is being read, than such as is the internal sense. Although
man is ignorant of this, because, as we said, those spiritual
ideas, by means of influx into what is natural, present natural
ideas, and thus the spiritual ideas do not appear, so much so
that the man believes, unless he has been instructed, that there
is nothing spiritual but what in quality is like what is natural ;
yea, that he thinks in the spirit just as he speaks in the body ;
in tliis manner the natural overshadows the spiritual.
5615. Verses 11 — 14. And Israel their father said unto
them, If it must he so, do this / take of the chanting of the land
in your vessels, and cause to go down to the man a present, a
Utile gum and a little honey, wax and myrrh, turpentine nuts
and almonds. And take double silver in your hands / and the
silver which was brought back in the mouth of your wallets, ye
shall carry back in your hand / peradventure it was a mistake.
And take your brother, and arise, return to the man. And God
Shaddai give you mercies before the man, and send you your
other brother and Benjamin / and I, as I have been bereaved, 1
shall be bereaved. And Israel their father said unto them, sig-
uifles perception from spiritual good. If it must be so, do this,
signifies if it cannot be done otherwise, let it be so done. Take
of the chanting of the land in your vessels, signifies the more
5615—5619.]
GENESIS.
215
excellent things of the church in the truths of faith. And
cause to go down to the man a present, signilies to obtain favour.
A little gum and a little honey, signifies the truths of natural
exterior good and its delight. Wax and myrrh, signifies the
truths of interior natural good. Turpentine nuts and almonds,
signifies the goods of life corresponding to those truths. And
take double silver in your hands, signifies truth received in
powers. And the silver which was brought back in the mouth
of your wallets, ye shall carry back in your hand, signifies that
by truth given gratis in the exterior natural, they should sub-
mit themselves as much as possible. Peradventure it was a
mistake, signifies lest he be adverse. And take your brother,
signifies that tlius they would have the good of faith. And
arise, return to the man, signifies life from spiritual tnith.
And God Shaddai, signifies consolation after hardships. Give
you mercies before the man, signifies that spiritual truth may
receive you graciously. And send you your other brother,
signifies that he may give the good of faith. And Benjamin,
signifies that he may also give interior truth. And t, as I
have been bereaved, I shall be bereaved, signifies that the
church, before those things are done, will be as if deprived of
its truths.
5616. " Israel their father said to them," — This signifies
perception from spiritual good, as appears (1.) from the signifi-
cation of " saying" in the historicals of the Word, as denoting
perception ; and (2.) from the representation of " Israel," as de-
noting spiritual goou, on which subjects see above, n. 5595 ; he
is called their father, because the truths which his sons repre-
sent spring from that good as from a father.
5617. "If it must be so, do this." — This signifies if it can-
not be done otherwise, let it be so done, as may appear without
explanation.
5618. " Take ye of the chanting of the land in your vessels."
— ^This signifies the more excellent things of the church in the
truths of faith, as may appear (1.) from the signification of
"chanting," as denoting excellent things, of which we shall
speak presently ; (2.) from the signification of " the land," as
denoting the church, see above, n. 5577 ; and (3.) from the sig-
nification of " vessels," as denoting the truths of faith, see n.
3068, 3079, 3316, 3318. The expression chanting is used, be-
cause in the original tongue it is derived from singing ; hence
" the chanting of the land " signifies productions chanted and
commended, consequently in the internal sense things more
excellent.
5619. "And cause to go down to the man a present." —
Tliis signifies to obtain favour, as appeai-s from the signification
of " offering a present to the man," in the present case lo
Joseph, who is called the lord of the land, as denoting to obtain
216
GENESIS.
[Chap, xliil
favour. It was customary in the ancient repi-esentative church,
and thence in the Jewish, to give something as a present tc
the judges, and afterwards to the kings and priests, when they
were approached, and this was even commanded : the reason
of tills was, because the presents which they gave them repre-
sented such things appertaining to man as ought to be offered
to the Lord when he is approached, which things are what pro-
ceed from freedom, consequently from the man himself; for his
freedom is what is from the heart, and what is from the heart
is from the will, and what is from the will is from the affection
which is of the love, and what is from the affection which is
of the love is free, thus it is of the man himself, n. 1947, 2870
to 2893, 3158 ; from this principle man must give a present to
the Lord when he is approached : it was this present which
was represented, for kings represented the Lord as to the divine
truth, n. 1672, 2015, 2069, 3009, 3670, 4581, 4966, 5044 ; and
priests as to the divine good, n. 1728, 2015, 3670. That those
presents were initiations, may be seen, n, 4262 ; and initiations
are to obtain favour.
5620. " A little gum and a little honey." — This signifies the
truths of exterior natural good and its delight, as appears from
the signification of " gum," as denoting the truth of good, or
truth derived from good, see n. 4748. The reason why gum
has this signification is, because it ranks among ointments, and
also among aromatics : aromatics signify such things as are of
truth derived from good, and especially when they are also
oiutments, and partake somewhat of oiliness, for oil signifies
good, n. 886, 3728, 4582 ; that this gum was an aromatic, may
be seen. Gen. xxxvii, 25, and on tliis account also the same
expression in the original tongue signifies balsam ; that it was
an ointment, or thickly oily, is manifest : hence then it is, that
gum signifies the truth of good which is in the natural, in the
present case in the exterior natural, because it is set in the first
place, and is adjoined to honey, which is delight there. The
reason why honey denotes delight is, because it is sweet, and
every thing sweet in the natural world corresponds to what is
delightful and pleasant in the spiritual ; the reason why it is
said the delight thereof, viz., the delight of truth derived from
good in the exterior natural, is, because every truth, and espe-
cially every truth of good, has its delight, but a delight arising
from the affection of good and truth, and from consequent use.
That honey denotes delight, may be manifest also from other
passages in the Word, as in Isaiah : " A virgin shall conceive
and bring forth a son ; and she shall call his name Immanuel
(God with us). Butter and honey shall he eat, that he may
know to refuse the evil, and choose the good," vii. 14, 15, speak-
ing of the Lord : butter denotes the celestial, honey what is de-
ri\cd frcmi the celestial. Again: "It shall come to pass, for
5620. J
GENESIS.
217
the abundance of milk to be made, he shall eat butter ; and
butter and honey shall every one eat that is left in the midst
of the land," vii. 22 ; speaking of the Lord's kingdom, where
milk denotes spiritual good, butter celestial good, and honey
what is thence derived, viz., what is happy, pleasant, and de-
lightful. And inEzekiel : "Thus wast thou adorned with gold
and silver ; and thy garments were line linen, and silk, and
needle-work : fine flour, and honey, and oil didst thou eat ;
whence thou becamest exceedingly beautiful, and didst prosper
even to a kingdom : with fine flour, oil, and honey I fed thee ;
but thou gavest it before them for an odour of rest," xvi. 13, 19 ;
speaking of Jerusalem, which means the spii-itual church, the
quality of which is described as it was among the ancients, and
as it became afterwards: its being adorned witli gold and silver
denotes with good and truth celestial and spiritual ; her gar-
ments of fine linen, silk, and needle-work, denote truths in the
rational and in each natural ; fine flour denotes the spiritual,
honey its pleasantness, and oil its good ; tliat by all these par-
ticulars are described such things as relate to heaven, may be
manifest to every one. Again : " Judah and the land of Israel
were thy traders in wheat, minnith, and pannag, and honey, aTid
oil, and balsam," xxvii. 17 ; speaking of Tyre, which signifies
the spiritual church, such as it was in the beginning, and such
as it became afterwards, as to the knowledges of good and
truth, n. 1201. Honey also denotes the pleasantness and delight
derived from the affection of knowing and learning goods and
truths celestial and spiritual. Thus in Moses : " He maketh
him to ride upon the high places of the earth, and feedeth him
out of the rock, and oil out of the flinty rock," Dent, xxxii. 13 ;
speaking also of the ancient spiritual church : to suck honey
out of the rock denotes delight derived from scientific truths.
And in David ; " I feed them with the fat of wheat, and satisfy
them with honey out of the rock^'' Psalm Ixxxi. 16, where to
satisfy them with honey out of the rock, denotes with delight
from the truths of faith. So in Deuteronomy : " Jeliovah
bringeth thee to a good land, a land of rivers of water, of
fountains, and of depths, going forth from the valley, and from
the mountain, a land of wheat and of barley, and of the vine,
and of the fig-tree, and of the pomegranate, a land of oil, of
olive, and oi honey " viii. 7, 8, speaking of the land of Canaan,
and in the internal sense, of the Lord's kingdom in the heavens ;
a land of oil, of olive, and of honey, denotes spiritual good and
its pleasantness : hence also the land of Canaan is called a
land flowing with milk and honey, Numb. xlii. 27 ; chap. xiv.
7, 8 ; Deut. xxvi. 9, 15 ; chap, xxvii. 3 ; Jer. xi. 5 ; Ezek. xx.
6 : in those passages in the internal sense the land of Canaan
means, as we said, the Lord's kingdam ; flowing with milk de
He maketli him to suck honey
218
GENESIS.
[Chap, xliii
notes the abundance of celestial spiritual things, and with
honey denotes the abundance of happinesses and delights thence
derived. So in David: "The judgments of Jehovah are truth,
they are just at the same time; more to be desired than gold,
and than much fine gold ; sweeter also than honey and the drop-
ping of the honeycovihs^^'' Psalm xix. 9, 10; the judgments of
Jehovah denote the divine truth ; sweeter than honey and the
dropping of the honeycombs denotes the delights derived from
good and the pleasantnesses derived from truth. Again : "Thy
•words are sweeter to my palate than honey to my mouth,"
Psalm cxix. 103, where the meaning is the same. The manna,
which was for bread to the posterity of Jacob in the wilderness,
is thus described in Moses: "The manna was like coriander
seed, white, and the taste of it like a cake kneaded with honey, ''^
Exod. xvi. 31, because the manna signified truth divine, which
descends from the Lord through lieaven, consequently the
Lord liiraself as to the Divine Human, as he teaches in John
vi. 51, 58; for it is the Lord's Divine Human from which
conies all truth divine, yea, to which all truth divine has ref-
erence ; and this being the case, the manna is described as
to delight and pleasantness by the taste, which was like that of
a cake kneaded with honey : that the taste denotes the delight
of good and the pleasantness of truth, see n. 3502. As Jolm
the Baptist represents the Lord as to the Word, which is the
divine truth on earth, in like manner as Elias, n. 2762, 5247,
therefore he was the Elias who was to come before the Lord,
Mai. iv. 5 ; Matt. xvii. 10—12 ; Mark ix. 11—13 ; Luke i. 17;
therefore his clothes and food were significative, of which it is
thus written in Matthew : " John had his raiment of camel's
liair, and a leathern girdle about his loins, and his meat was
locusts and wild honey^'' iii. 4 ; Mark i. 6 : raiment of camel's
hair signifies the "Word, such as is its literal sense as to truth,
which sense is a clothing for the internal sense, viz., that it is
natural, for what is natural is signified by hair, and also by
camels ; and his meat being locusts and wild honey signifies
the Word, such as is its literal sense as to good, the delight of
which is signified by wild honey. The delight of truth divine
as to the external sense is also described by honey in Ezekiel:
"He said to me, Son of man, feed thy belly, and fill thy bowels
with this volume which I give thee ; and when I did eat it, it
was in my mouth as honey for sweetness^'' iii. 3. And in John :
"The angel said to me. Take the little book and eat it up; and
it wnll make thy belly bitter, Imt in thy mouth it will he sweet
as honey. Therefore I took the little book out of the hand of
the angel, and eat it up, and it was in my mouth sweet as honey,
but when I had eaten it, my belly was ir-ade bitter. Then ho
said to me, Thou must prophesy again upon peoples, and
nations, and tongues, and many kings," Rev. x. 9 — 11: the
5620.J
GENESIS.
219
volume in Ezekiel, and the little book in the Apocalypse, denote
the divine truth. That this in the external form appeai-s de-
lightful, is signified by the taste being sweet as honey ; for
truth divine, like the Word, in the external form or in the
literal sense, is delightful, because it suffers itself to be explained
by interpretations in every one's favour; but not so the internal
sense, ■vvliich is therefore signified by the bitter taste, for this
sense discovers a man's interiors. The reason why the external
sense is delightful is, as we said, because the things appertain-
ing to that sense may be explained in every one's favour, they
being only common truths, and such is the quality of common
truths, before they are qualified by particulars, and theie by
singidai-s : it is also delightful, because it is natural, and the
spiritual conceals itself deeply within ; it must likewise be de-
lightful, to the intent that man may receive it, that is, that he
may be introduced, and not be deterred at the threshold. The
honeycomb and the broiled fish, which the Lord ate with the
disciples after his resurrection, also signify the external sense
of the "Word, — the fish as to its truth, and the honeycomb as
to its pleasantness ; concerning which it is thus written in Luke :
" Jesus said. Have ye here any meat ? And they gave him a
piece of a broiled fish and of a honeycomb : and he took it, and
did eat before them," xxiv. 41 — 43 ; and since the above things
are signified, therefore the Lord said to them, " These are the
words which I spake to you while I was yet with you, that all
things must be fulfilled which are written in the law of Moses,
and in the prophets, and in the Psalms concerning me," verse
44 of the same chapter. It appears as if such things were not
signified, because it seems to be of mere chance that they had
a piece of a broiled fish and a honeycomb ; nevertheless it was
of providence, not only in this instance, but in the case of all
the other circumstances recorded in the Word, as to the most
minute particulars. As such things were signified, therefore
the Lord declared that the things written in the Word relate
to himself ; there are however but few things written concern-
ing the Lord in the Word of the Old Testament, in the sense
of the letter ; whereas, in the internal sense, they all relate to
him, for hence the Word derives its holiness ; this is what is
meant by the above passage, "That all things must be fulfilled
which are written in the law of Moses, and in the prophets, and
in the Psalms concerning him." From these considerations it
may now be manifest, that honey signifies the delight which is
derived from good and truth, or from the affection thereof, and
that specifically it signifies external delight, thus the delight of
the exterior natural. As tliis delight is of such a nature, that
it conies from the world through the things of sense, therefore
the use of honey was forbidden in the meat-offerings, on which
subject it is thus written in Leviticus : " Iso meat-offering,
220
GENESIS.
[Chap, xliii.
which ye shall bring unto Jehovah, shall be made with leaven :
for ye shall not burn any leaven, or any ho7iey, in any ofiering
made by fire unto Jehovah,'' ii. 11, where honey denotes such
external delight, which, since it contains in it somewhat derived
from the love of the world, was also like leaven, on which
account it was prohibited. What is meant by leaven and what
is leavened, see n. 234:2.
5621, " Wax and myrrli." — .This signifies the truths of in-
terior natural good, as appears (1.) from the signification of
" wax," in this case aromatic wax, as denoting the truth of
good, of which we shall speak presently ; and (2.) from the sig-
nificjilion of " myrrh," as also denoting truth from good, see n.
4748. The reason why they appertain to the interior natural,
is, because these aromatics are purer than gum and honey, and
therefore are named in the second place, for such things are
enumerated in the Word according to order. In this passage
wax does not mean common wax, but aromatic wax, which is
like storax, and which wax is signified by the expression wliich
is used in the original tongue, and the same expression also
signifies an aromatic: hence it is evident why that aromatic
wax signifies the truth of good ; for all aromatics, as they have
a sweet scent, in the internal sense signify truths which are
grounded in good. This may be manifest from the considera-
tion, that truths grounded in good are perceived in heaven as
pleasantly as sweet-scented objects are in the world ; on which
account also when the perceptions of the angels are turned
into odours, which, of the Lord's good pleasure, is frequently
the case, on such occasions the senses are gratified as it were
with fragrances arising from aromatics and flowers : hence
frankincense and perfumes were made of such substances as
had a grateful odour, and were applied to holy uses, and hence
also aromatics were mixed with the anointing oil. He that ia
ignorant that the cause of such circumstances originates in per-
ceptives in heaven, may be led to imagine that they were com-
manded for no other reason than to render external worship
grateful ; but in such case, they would not have had in them
any thing heavenly or holy, consequently such circumstances
of worship would not have had in them any thing divine. See
what has been shown above on this subject, viz., that frankin-
cense and perfumes, and also the fragrant substances in the
anointing oil, were representative of spiritual and celestial
things, n. 4748. That the spheres of faith and ''ove are turned
into grateful odours, and that hence grateful and sweet-scented,
and also aromatic odours signify the truths of faith which are
grounded in the good of love, see n. 1514, 1517 — 1519, 4628,
5622. " Turpentine nuts and almonds," — This signifies the
goods of life corresponding to those truths, as appears (1.) from
the signification of " turpentine nuts," as denoting the goods
5621—5623.]
GENESIS
221
of life corresponding to the truths of exterior natural good,
which are signified by gum, whereof we shall speak presently,
and (2.) from the signification of " almonds," as denoting the
goods of life corresponding to the truths of interior natural
good, which are signified by aromatic wax and myrrh. These
nut^; have such a signification, because they are fruits, and
fruits in the Word signify works,— fruits of useful trees good
works, or, what is the same thing, goods of the life, for goods
of the life as to use are good works. Turpentine nuts signify
the goods of life corresponding to the truths of exterior natural
good, because they are of a less noble tree, and exterior things
are signified by such things as are less noble : the reason of this
is, because exterior things are more gross than interior things,
for they are common things compounded of a very great num-
ber of interior things. But the reason why almonds signify the
goods of life corresponding to the truths of interior natural
good, is, because the almond is a more noble tree ; in the spi-
ritual sense the tree itself signifies the perception of interior
truth which is from good, its flower interior truth which is
from good, and its fruit the good of life thence derived ; in this
sense we read of the almond tree in Jeremiah: "The Word
of Jehovah came unto me, saj'ing, What seest thou, Jeremiah ?
and I said, I see a rod of an almond tree / then said Jehovah
to me, Thou hast done well in seeing, for I watch over my
Word that I may do it," i. 11, 12 : a rod denotes power, an
almond tree denotes the perception of interior trutli, and as it
is here predicated of Jehovah, it denotes watching over it : the
Word denotes the truth. The almonds which blossomed from
the rod of Aaron for the tribe of Levi, also signify the goods of
charity or the goods of life, concerning which it is thus written
in Moses : " It came to pass the following day, when Moses en-
tered into the tent, of the assembly, behold! the rod of Aaron
had blossomed for the tribe of Levi, and had produced blossom,
80 that the blossom blossomed, and brought forth almonds^''
Numb. xvii. 8 ; this was a sign that tliat tribe was chosen for
the priesthood, because it signifies charity, n. 3875, 3877, 4i97,
4502, 4503, which is the essential of the spiritual church.
5623. " And take double silver in your hands." — This sig-
nifies truth received in powers, as appears (1.) from the signifi-
cation of "silver," as denoting trutli, see n. 1551, 2954; (2.)
from the signification of " double," as denoting successively
another, see n. 1335, viz., the truth with which they had been
gifted gratis, and with which they were again to be gifted ;
and (3.) from the signification of " hands," as denoting powers,
see n. 878, 3387, 4931 to 4937, 5327, 5328. Truth in powers
denotes in the faculties of receiving, thus according to the
faculties ; but the faculties or powers of receiving truth are
altogether according to good, for the Lord adjoins them to
222
GENESIS.
[Chap, xliii.
good ; for when the Lord flows-in with good, he also flows-in
with faculty ; hence truth received in powers is according to
goods. That the faculties of receiving truth are according to
good, may be manifest from much experience in the other life:
in that life those who are in good, have not only the faculty of
perceiving truth, but also of receiving it, yet according to the
quantity and quality of the good in which they are ; whereas
those who are in evil, have not the faculty of receiving truth.
This is a consequence of what is pleasurable and thence desira-
ble : to those who are in good it is pleasurable to perfect good by
truth, for good receives its quality from truths, on which ac-
count also they desire truths ; but to those who are in evil,
evil is pleasurable, and to confirm evil by falses, on which ac-
count also they desire falses ; and as they desire falses, they
are averse from truths ; hence they have not the faculty of re-
ceiving truths, for they either reject, or suffocate, or pervert
them, as soon as truths come to their ear, or into their thought.
Moreover every man who is of a sane mind, is in the faculty
of receiving truths, but those who turn themselves to evil, ex-
tinguish that faculty, whereas those who turn themselves to
good, elevate that faculty.
6624. "And the silver which was brought back in the
mouth of your wallets, ye shall carry back in your hand." — •
This signifies that by truth given gratis in the exterior natural,
they should submit themselves as much as possible, as appeal's
(1.) from the signification of " the silver which was brought
back," as denoting truth given gratis, see n. 5530 ; (2.) from
the signification of " in the mouth of a wallet," as denoting in
the entrance of the exterior nutural, see n. 5497 ; and (3.)
from the signification of " in the hand," as denoting in power,
see just above, n. 5623, thus as much as possible : that they
should submit themselves by that truth, is signified by their
carrying it back ; for in the spiritual world, to carry back truth
to the Lord from whom they have received it, is to submit
themselves by it; but how they submitted themselves by it, is
evident from their conversation with the man who was over
Joseph's house, verse 18 to 24.
5625. " Peradventure it was a mistake." — This signifies lest
he be adverse, as appears from the signification of a mistake, as
denoting what is adverse ; for such a mistake is here meant, as
that they forgot to give the silver, and so brought it back,
every one in his sack, on which account he might possibly be
adverse to them, as tliey also believed ; for they were afraid at
being brought to Joseph's house, and said, " For the word of
the silver that was brought back in our wallets in the beginning
are we brought, that he may roll down upon us, and cast him-
self upon us, and take us for servants, and our asses," verse 1 8 ;
moreover, sin signifies disjunction and aversion, see n. 5229
5621— 5628.J
GENESIS.
223
5474, so likewise a mistake, if there be sin in it, but in a less
degree ; on which account it is said, lest he be adverse.
5626. " And take your brother." — Tliis signifiesi that thus
they would have the good of feith, as appears from the repre
sentation of " Simeon," who is here the brother whom they
should take, as denoting fiiith in the will, see n. 38G9 to 3872,
4497, 4502, 4503, 5482, thus the good of fiiith ; for the truth
of faith, when it passes into the will, becomes the good of faith;
for in such case the truth passes into the man's life, and when
it is there, it is viewed not as wiiat is to be known, but as what
is to be done, in consequence of which it changes its essence,
and becomes actual truth ; hence it is no longer called truth,
but good,
5627. " And arise, return to the man." — This signifies life
derived from spiritual truth, as appears (1.) from the significa-
tion of " arise," as denoting elevation to interior things, conse-
quently to spiritual things, see n. 2401, 2785, 2912, 2927,
3171,4103, 4881; (2.) from the signification of "return," as
denoting life thence derived, see above, n. 5614 ; and (3.) from
the representation of " Joseph," when he is called the " man,"
as denoting spiritual truth, see n. 5584.
5628. " And God Shaddai." — ^This signifies consolation after
hardships, as appears from the signification of " Shaddai," as
denoting temptation, and after temptation consolation, see n.
1992, 4572 ; in the present case therefore consolation after the
hardships they had suffered in Egypt ; that it denotes consola-
tion after hardships, is evident also from the words which im-
mediately follow, " give you mercies before the man." The
reason why Shaddai signifies temptation, and after temptation
consolation, is, because the ancients designated tlie One Only
God by various names, according to the various things which
are from him; and as they believed also that temptations are
from him, they called God on this occasion Shaddai, yet by
this name they did not mean another god, but the One Only
God as to temptations. When, however, the ancient church
declined, they began to worship as many gods as there were
names of the One Only God, and they also of themselves added
several more to them : this custom was at length so prevalent,
that every family had its own god, which they altogether dis-
tinguished from the rest that were worshipped by other families.
The family of Terah, from which Abraham came, woi-shipped
Shaddai for its God, see n. 1356, 1992, 2559, 3667 ; hence not
only Abraliam, but also Jacob, acknowledged him as their God,
and- also in the land of Canaan : this however was permitted
them, lest they should be forced from their religious principle ;
for no one is forced from what he regards as holy : but as the
ancients by Shaddai understood Jehovah himself, or the Lord,
who was so named when they underwent temptations, therefore
^24
GENESIS
[Chap, xliii.
Jehovah ov the Lord took this name in appearing to Abraham,
Genesis, chap. xvii. 1, and also in appearing to Jacob, Genesis,
chap. XXXV. 11. The reason why Sliaddai signifies not only
temptation, but. also consolation, is, because all spiritual temp-
tations are succeeded by consolation, as I have been given to
know from experience in the other life ; for when any one in
that life suft'ers hardships from evil spirits, by infestations, ex-
citations to evils, and persuasions to falses, no sooner are the
evil spirits removed, than he is received by the angels, and is
brought into a state of comfort by delight agreeably to his
genius and temper.
5629. " Give yon mercies before the man." — ^This signifies
that spiritual ti'uth may receive yon graciously, as appears (1.)
from the signification of " to give mercies," as denoting to re-
ceive graciously ; and (2.) from the representation of " Joseph,"
when he is called the man, as denoting spiritual truth, as above,
n. 5627.
5630. " And send you your other brother." — This signifies
that he may give the good of faith, as appears from the repre-
sentation of "Simeon, who in this case is the other brother,
as denoting the good of faith, as above, n. 5626. The reason
whv sending denotes giving is, because sending is spoken of
as applied to the person, but giving as applied to the thing
which is signified by the person.
5631. "And Benjamin." — This signifies that he rnay also
give interior truth, as appears from the representation of " Ben-
jamin," as denoting interior truth, see above, n. 5600.
5632. " And I, as I have been bereaved, I shall be be-
reaved."— This signifies that the church, before those things
iire done, will be deprived of its truths, as appears (1.) from
the representation of " Israel," who says this of himself, as
denoting the church, see n. 3305, 4286 ; and (2.) from the
signification of " to be bereaved," as denoting to be deprived of
the truths of the church, see n. 5536. That this must be the
case before those things are done, is evident ; for if there be
not the good of faith, which is represented by Simeon, n. 5630,
and if there be not interior truth, which is the medium repre-
sented by Benjamin, there is -not any truth of the church, ex-
cept such truth as is only in the mouth, and not in the heart.
5633. Verses 15 — 17. And the men took this 'present ; ana
they took double silver in their hand, and Benjamin ; and they
arose, and went down to Egypt ; and they stood before Joseph.
And Joseph saw Benjamin with them ; and he said to him that
was over his house, Bring the men home, and slaying slay, and
prepare y for the men shall eat with me at noon. And the man
did as Joseph said / a7id the man brought the men to Joseph's
house. And the men took the present, signifies that they iiad
truths with tlieni whereby they might obtain grace. And they
5629— 5637.J
GENESIS.
225
took double silver in their hand, signifies truth also received
in power. And Benjamin, signifies and also a medium. And
they arose, and went down to Egypt, signifies elevation to pro-
cure life to themselves from the interiors of scientifics. And
they stood before Joseph, signifies the presence of the celestial
of the spiritual therein. And Joseph saw Benjamin with them,
signifies the apperception of the spiritual medium appertain-
ing to truths, by the celestial of the spiritual. And he said to
him that was over his house, signifies to that which is of the
external church. Bring the men home, signifies that the truths
in the natural should be introduced there. And slaying slay,
and prepare, signifies by the goods of the exterior natural.
For the men shall eat with me at noon, signifies that they will
be conjoined when there is a medium. And the man did as
Joseph said, signifies carrying it into eflect. And the man
brought the men to Joseph's house, signifies the first introduc-
tion into the good which is from the celestial of the spiritual.
5634. "And the men took this present." — This signifies
that they had truths with them whereby they might obtain
grace, as appears (1.) from the signification of " the men," as
denoting truths, see n. 3134: ; and (2.) from the signification of
" the present," which was given on approaching kings and
priests, as denoting to obtain grace, see n. 5619.
5635. " And they took double silver in their hand." — This
signifies truth also received in power, as appears from what was
said above, n. 5623, where the same words occur. See also
in that number what is meant by truth received in power.
5636. " And Benjamin." — ^This signifies and also a medium,
as appears from the representation of " Benjamin," as denoting
a medium, see n. 5411, 5413, 5443.
5637. " And they arose, and went down to Egypt." — ^This
signifies elevation to procure themselves life from the interiors
of scientifics, as appears (1.) from the signification of " arising,"
as denoting elevation to the things of spiritual life, see n. 2401,
2785, 2912, 2927, 3171, 4103, 4881 ; (2.) from the signification
of " to go down," as denoting to procure themselves life ; for
going down in this passage has the same signification as in the
passage above, where are these words, " Send the boy with
me, and we will arise, and go ; and we will live, and not die,"
verse 8, which signifies spiritual life according to degrees, con-
cerning which degrees, see n. 5605 ; and (3.) from tlie significa-
tion of " Egypt," as denoting scientifics, see n. 1164, 1165,
1186, 1462, 4749, 4964, 4966 ; in the present case the interiors
of scientifics, because in those interiors is the celestial of the
spiritual, which is represented by Joseph ; therefore it is pre-
sently said, " And they stood before Joseph." The interiors of
scientifics are those tilings which are spiritual in the natural
[principle], and spiritual tilings are therein, when the scientifics
VOL. VI. 15
226
GENESIS.
[Chap. xliu.
therein are illustrated by the light of heaven ; and they are
illustrated by the light of heaven, when a man has fuith in the
doctrinals which are from the Word, and he has faith when he
is in the good of charity ; for in such case truths, and thereby
Bcientifics, are illustrated by the good of charity, as b\' a flame,
and hence have their spiritual light. Hence it may be mani-
fest what is meant by the interiors of scientifics.
5638. " And they stood before Joseph." — This signifies the
presence of the celestial of the spiritual therein, as appears (1.)
from the signification of " standing before" any one, as denot-
ing presence ; and (2.) from the representation of " Joseph,"
as denoting the celestial of the spiritual, of which frequent
mention has been made above. That the celestial of the spirit-
ual was present in each natural, was represented by Joseph's
being made lord over all Egypt : this is what is meant by the
presence of the celestial of the spiritual in the interiors of scien-
tifics, for scientifics are in the natural, see n. 5316, 5324, 5326
to 5328, 5333, 5337, 5373. The truths which are represented
by the ten sons of Jacob, are the truths in the natural.
6839. " And Joseph saw Benjamin with them." — This sig-
nifies the apperception of the spiritual medium appertaining to
truths, by the celestial of the spiritual, as appears (1.) from the
signification of "to see," as denoting to understand and apper-
ceive, see n. 2150, 2807, 3764, 4567, 4723, 5400 ; (2.) from the
representation of " the ten sons of Jacob," who are meant by
with them, or with whom Joseph saw Benjamin, as denoting
truths in the natural, see n. 6403, 5419, 5427, 5458, 5612; and
(3.) from the representation of " Benjamin," as denoting a
medium, see n. 6411, 6413, 6443. The reason why it is here
called a spiritual medium is, because the truths, which are
represented by the ten sons of Jacob, were now about to be
conjoined with truth from the Divine, which is Joseph, and this
conjunction is eff'ected only by a spiritual medium; therefore
when that medium was apperceived, it immediately follows,
that " Joseph said to the man that was over his house. Bring
the men home, and slaying slay, and prepare ; for the men
shall eat with me at noon ;" which signifies that they should
be introduced and conjoined because they were with a medium.
What the spiritual is in respect to the natural, it may be ex-
pedient further to explain in a few words, because the gene-
rality of Christians are so ignorant of what is meant by the
spiritual, that when they hear the expression, they hesitate, and
say to themselves, that no one knows what the spiritual means.
The spiritual appertaining to a man is, in its essence, the very
affection of good and truth for the sake of good and truth, and
not for the sake of self, also the affection of what is just and
equitable for the sake of what is just and equitable, and not
for the sake of self; when a man is sensible in himself of what
5638—5042.]
GENESIS.
227
is delightful and pleasant, and especially if he thence derive
satisfaction and blessedness, this with him is spiritual, which
does not arise from the natural world, but from the spiritual, or
from heaven, that is, through heaven from the Lord. Tliis then
is the spiritual, which, when it has the dominion with a man,
affects and as it were gives a tincture to every thing whicli he
thinks, which he wills, and which he does, and causes that his
thoughts and voluntary acts partake of what is spiritual, until
they also at length become spiritual with him, when he passes
out of the natural world into the spiritual. In a word, the
affection of charity and faith, that is, of good and truth, with
the delight and pleasantness, and especially the satisfaction and
blessedness thence derived, which man interiorly feels, and
which constitute him a truly Christian man, is the spiritual.
The reason why the generality of Christians are ignorant what
is meant by the spiritual is, because they make faith and not
charity the essential of the church; hence, as the few that are
solicitous about faith, think little, if any thing, concerning
charity, and know little, if any thing, what charity is, they
have no knowledge or perception of the affection which is of
charity ; and he that is not in the affection of charity, can
never know what is spiritual ; especially at this day, when
scarcely any one has charity, because it is the last time of the
church. But it is to be noted, that the spiritual, in the general
sense, signifies the affection both of good and of truth, whence
heaven is called the spiritual world, and the internal sense of
the Word the spiritual sense ; but specifically what is of the
affection of good is called celestial, and what is of the affection
of truth is called spiritual.
5640. " And he said to him that was over his house." — This
signifies to that which is of the external church, as appears from
the representation of " him that is over the house," as denoting
the external church, when "he that is in the house" denotes
tlie internal church, see n. 1795 ; and as, in the internal sense,
the person is not regarded, but the thing, see n. 5225, 5287,
5434, therefore " him that was over the house" signifies that
which is of the external church.
5641. "Bring the men home." — This signifies that the
truths in the natural should be introduced there, as appeai-s
from the signification of "the sons of Jacob," as denoting the
truths of the church in the natural, see n. 5403, 5419, 5427,
5458, 5512 ; that they should be introduced there, is signified
by " Bring them home."
5642. " And slaying slay, and prepare." — ^This signifies by
the goods of the exterior natural, as appears from the signifi-
cation of " slaying," as involving that which was slain, viz., an
ox, a cow, a goat, or other cattle, thus denoting the goods of
the natural : that an ox and a cow denote the goods of the
228
GENESIS.
[Chap, xliii.
natural, see n. 2180, 2566, 2781, 2830, in the present case the
goods of tlie exterior natural, because by tliem they were now
first introduced to conjunction ; for " lie brought the men to
Joseph's house," signifies the first introduction into the good
which is from the celestial of the spiritual, as may be seen
below, n. 5645 : as a cow and an ox signify the goods of the
natural, every operation respecting them also signifies that good,
for the one involves the other.
5643. "For the men shall eat with me at noon." — Tliis sig-
nifies that they will be conjoined when there is a medium, as
appears from the signification of " to eat with," as denoting to
be communicated, to be conjoined, and to be appropriated, see
n. 2187, 2343, 3168, 3513, 3596, 3832 ; and as they were with
the spiritual medium, which is Benjamin, n. 5639, it is said,
" at noon," for noon signifies a state of light, thus a spiritual
state, which is by a medium, n. 1458, 3708.
5644. " And the man did as Joseph said." — This signifies
carrying it into efi'ect, as appears without explanation.
5645. " And the man brought the men to Joseph's house."
— This signifies the first introduction into the good which is
from the celestial of the spiritual, as appears (l.)from the signi-
fication of " bringing," as denoting introduction, as above, n.
5641 ; (2.) from tlie signification of " the sons of Jacob," as
denoting the truths of the church in the natural, see n. 5403,
6419, 5i27, 5428, 5512; (3.) from the signification of "a
house," as denoting good, see n. 3652, 3720, 4982, hence also
a house denotes the church, n. 3720, for the church is the church
from good ; and (4.) from the representation of " Joseph," as
denoting the celestial of the spiritual, of which frequent men-
tion has been made above : from %vhich considerations it is evi-
dent, that " The man brought the men to Joseph's house," sig-
nifies that the truths in tlie natural were introduced into the
good which is from the celestial of the spiritual. The reason
why it signifies the first introduction, is, because they now only
ate with Joseph, and did not know him ; this signifies common
conjunction, which is the first introduction, for at that time
truth from the Divine flows-in by a common way, and is not
known ; but when the in-fiowing truth is appcrceived, there is
another conjunction, which is signified by Joseph's making
himself known to liis brethren, see chap. xlv.
5646. Verses 18 — 23. And the men %oere afraid at heing
hrought to Joscp/i^s house • and they said, For the word of the
silver that was hrought hack in our wallets in the heginning are
we hrought ; that he may roll down upon us, and cast himself
upon us, and take us for servants, and our asses. And they
came to the man that was over Joseph's house, and spake to him
at the door of the house. And they said, Upon me, my lord,
coming down we came down in the heginning to huy food. And
5643—5647.]
GENESIS.
229
it came to pass, when we were come to the inn, and had opened
our wallets, behold ! ever'y one^s silver was in the mouth of his
wallet, our silver in its weight, and we have brought it back in
our hand. And other silver we cause to come dow7i in our
hand to buy food; we hww not who put our silver in our wal-
lets. And he said, Peace be to you ; fear not ; your God, and
the God of your father, hath given you a hidden gift i)i your
wallets; your silver came to me: and he brought Simeon out
to them. And the men were afraid, signifies a drawing back.
At being brought to Joseph's house, signifies at the truths which
are of the natural being adjoined and subjected to the internal.
And tliej said, For the word of the silver that was brought
back in our wallets in the beginning are we brought, signifies
because truth in the exterior natural appears to be given gratis,
that therefore they were subjected. That he may roll down
upon lis, and cast himself upon us, signifies that on this account
they were reduced under absolute power. And take us for
servants, and our asses, signifies so that whatever is in each
natural is of no account. And they came to the man that was
over Joseph's house, signifies the doctrinals of the church.
And spake to him at the door of the house, signifies consulta-
tion from doctrinals concerning introduction. And they said,
Upon me, my lord, signifies bearing witness. Coming down
we came down in the beginning to buy food, signifies the mind
of procuring good .for truths. And it came to pass, when we
were come to the inn, and had opened our wallets, signifies in-
trospection into the exterior natural. Behold! every one's
silver was in the mouth of his wallet, signifies that it was clearly
seen, that truths were given as it were gratis. Our silver in its
weight, signifies truths according to the state of each. And
we have brought it back in our hand, signifies that the things
which were given gratis are submitted as much as possible.
And other silver we cause to come down in our hand to buy
food, signifies that there is an intention by means of truth to
procure good elsewhere. We know not who put our silver jn
our wallets, signifies non-belief grounded in ignorance of the
source of truth in the exterior natural. And he said, Peace be
to you ; fear not, signifies that it is well ; let them not despair.
Your God, and the God of your father, signifies the Lord's
Divine Human. Hath given you a hidden gift in your wallets,
signifies that it was from Him without any prudence of theirs.
Your silver came to me, signifies that it will seem like truth
procured by them. And he brought Simeon out to them, sig-
nifies that he adjoined the will to truths.
5647. " And the men were afraid." — This signifies a draw-
ing back, as appears from the signification of " being afraid,"
as here denoting a drawing back, viz., from conjunction with
the internal. Fear arises from vai ious causes, as from pei ils
230
GENESIS.
[Chai. itiiii.
respecting life, the loss of gain, and also of honour and repu-
tation ; there is a fear likewise of being brought into sls^-verj,
and thereby of losing liberty, and with liberty the delight of
life : this is the subject treated of in what follows, for they
were afraid lest they should be adjoined to the internal, and
should thereby lose their proprium, and with pi-oprium their
liberty, and with liberty the delight of life, for the latter de-
pends on liberty; hence ''The men were afraid," signities a
drawing back, viz., lest they should be adjoined. It may here
be expedient previously to explain in a few words, how the
case is with the above conjunction, viz., with the conjunction
of the external or natural man with the internal or spiritual :
the external or natural man from the first period of life has the
dominion, and does not know that there is an internal or spirit-
ual man ; therefore when a man is reformed, and begins to be-
come spiritual or internal from being natural or external, in
such case the natural [principle] at first rebels ; for he is taught
that the natural man ought to be subdued, that is, that all his
concupiscences ought to be extirpated, together with the things
which confirm them ; hence, when the natural man is left to
himself, he thinks that hereby he will totally perish, for he
knows no other than that what is natural is every thing, and is
iu utter ignorance of the immense and ineftable things con-
tained in what is spiritual ; and when the natural man thinks
thus, he draws back, and is not willing to be subjected to the
spiritual ; this is what is here signified by fear.
5648. "At being brought to Joseph's house." — This signi-
fies at the truths which are of the natural being adjoined and
subjected to the internal, as appears from the signification of
" being brought to Joseph's house," as denoting to be conjoined
and subjected to the internal, for Joseph represents the internal,
because truth from the Divine, or the celestial of the spiritual,
see n. 5307, 5331, 5332, 5il7, 5469 ; and a house signifies both
a man's internal and his external, n. 3128, 3538, 4973, 5023,
in the present case the internal, because it is said Joseph's
house ; and being brought, viz., to the internal, signifies to be
adjoined, and as it signifies adjunction, it also signifies subjec-
tion ; the reason of this is, because when the natural is adjoined
to the internal, it is then subjected thereto, for the dominion
•wliich the natural man previously enjoyed is now transferred
to the spiritual ; concerning which dominion, by the divine
mercy of the Lord, more will be said in what follows. It may
be expedient here briefly to show how the case is with the in-
ternal sense. The internal sense of the Word is principally for
the use of those who are in the other life : they, when they are
attendant on a man who is reading the "Word, perceive it ac-
cording to the internal sense, but not according to the external
sense ; for they understand no human expressions, but only
6648, 5649.]
GENESIS.
231
the sense of the expressions, and this not according to a man's
natural thoughts, but according to his spiritual thoughts : into
this spiritual sense the naturalsense, which appertains to the
man, is instantly changed, comparatively as the language of a
speaker is suddenl}- turned into the language of the hearer,
though it be a different one ; thus the sense of human natural
thought is changed into spiritual, for spiritual language or
speech is proper to the angels, but natural is proper to men.
The reason why the change as it were of one language into
another is so sudden is, because there is a correspondence of
all things in the natural world with those which are in the
spiritual world. Xow as the internal sense of the "Word is
principally for the use of those who are in the spiritual world,,
therefore such things are here related in the internal sense as
are for their use, and as they find pleasant and delightful ; but
the more interior such things are, so much the more remote are
they from the apprehension of men, to whom the things of the
world and the body are alone pleasant and delightful, and when
this is the case, the spiritual things of the internal sense are
accounted vile, and are also loathed. Let every one examine
himself whether the things contained in the internal sense, in
what now follows, and which are such as cause tlie greatest
delight to the angelic societies, are nauseous and loathsome to
him : hence also it may be evident to every reflecting person,
what is the difference between the delights of men and those
of the angels, also in what things the angels make wisdom con-
sist, and in what men make it consist, viz., that the angels
make it consist in such things as men account vile and hold in
aversion, and that men make wisdom consist in such things as
the angels are unconcerned about, and many in such things as
the angels reject and shun.
5649. " And they said, For the word of the silver that was
brought back in our wallets are we brought." — ^This signifies
because truth in the exterior natural appears to be given gratis,
that therefore they were subjected, as appears (1.) from the sig-
nification of " the silver that was brought back," as denoting
truth given gratis, see n. 5530, 5624; (2.) from the signification
of " a wallet," as denoting the entrance of the exterior natural,
see n. 5497 ; and (3.) from the signification of " to be brought,"
as denoting to be adjoined and subjected, see just above, n.
564S. The case herein is this : as they perceived that scientific
truths in the exterior natural wei-e given gratis, and on that
account were allured to conjoin themselves to the internal, and
thereby were subjected thereto, hence, as we said just above,
they were deprived of their liberty, and thereby of all the de-
light of life. That this is the case, viz., that it is perceivable
that scientific truths were given gratis, either in the exterior or
interior natural, is altogether unknown to man ; the reasou be-
232
GENESIS.
[Chap, xliii.
ing because he is in no such perception, for he does not at all
know what is given him gratis, still less what is stored up in tlie
exterior natural, and what in the interior; a common cause of
his Avanting tliis perception is, because worldly and terrestrial
things engage his heart, but not celestial and spiritual things,
and because on this account he does not believe in any influx
through heaven from the Lord, so also he does not believe that
any thing is freely given to him ; when nevertheless all the
truth which he concludes rationally from scientitics, and wliich
he supposes to be from his own ability, is such as is given him ;
still less can he perceive whether it be stored up in the exte-
rior natural, or in the interior, because he is ignorant that the
natural is twofold, viz., the exterior which is near to the ex-
ternal senses, and the interior which is remote from those
senses, and turns itself to the rational. Since man is ignorant
of tliese subjects, it is impossible he can have any perception
respecting them, for the knowledge of a thing must precede
the perception of it ; but the angelic societies know and per-
ceive these things distinctly and clearly, not only what is given
them gratis, but also where it is, as may be manifest from the
following experience. When any spirit, who is principled in
good, and is thence in the faculty, comes into an angelic society,
he comes at the same time into all the knowledge and intelli-
gence appertaining to the society, wliich knowledge and intel-
ligence he had not possessed before, and in this case he knows
no other than that he had the knowledge and intelligence before,
and that it was from himself; but when he reflects, he apper-
ceives that it is given him gratis from the Lord through that
angelic society ; and he also knows from the angelic society
where he is, whether it be in the exterior or in the interior
natural ; for there are angelic societies which are in the exte-
rior natural, and others which are in the interior ; but the na-
tural appertaining to them is not like that appertaining to men,
but is natural-spiritual, being made spiritual in consequence of
being conjoined and subject to what is spiritual. From these
considerations it may be manifest, that the things which are
here related in the internal sense, actually so exist in the other
life, viz., that there they apperceive what is given them gratis,
also wliere it is stored up, although men at this day know no-
thing of such things ; but in ancient times, such things were
known to the men of the church, being tauglit them by their
scientifics, and likewise by their doctriuals, for they were inte-
rior men ; whereas since those times men have successively
become exterior, so much so that at the present day they are
immersed in tlie body, thus in what is most external ; a proof
of this is, that they do not even know what is spiritual and
what is internal, neither do they believe in tlie existence of such
principles ; yea, to such an extreme in the corporeal principles
5650, 6651.J
GENESIS.
233
have tliev departed from things interior, that they do not even
believe that there is a life after death, or that there is a heaven
or a hell ; yea, in consequence of their receding from interior
things to such an extreme, they have become so stupid in spirit-
ual Slings, as to believe the life of men to be like that of beiists,
and of course that men will die in like manner ; and what is
wonderful, diis is the belief of the learned more than of the sim-
ple, and him that believes otherwise they regard as a simpleton.
5650. "Tliathe may roll down upon us, and cast himself
upon us." — This signifies tliat on that account they were re-
duced under absolute power, as appears (l.)from the significa-
tion of " to roll down upon any one," as denoting to represent
him as in fault; and (2.) from the signification of "to cast him-
self upon any one," as denoting to reduce him under power,
in this case absolute power, for it follows, " to take us tor ser-
vants, and our asses." The case herein is this : before the
natural man is conjoined to the spiritual, or the external man
to the internal, it is left to him to think, whether he is willing
that the concupiscences arising from the love of self and the
Avorld, and the considerations by which he had defended them,
should be abolished, and the spiritual or internal man be vested
with dominion ; — it is left to him to think thus, to the intent
that he may freely choose what he pleases. AVhen the natural
man without the spiritual thinks on this, he instantly rejects
it, for he loves his concupiscences, because he loves himself and
the world ; whence he becomes anxious, and supposes tliat, if
those concupiscences Avere abolished, there would be no more
life remaining with him, for he places his all in the natural or
external man ; or he supposes that afterwards he shall have no
self-ability, and that whatever he thinks, wills, and acts, will
flow -in through heaven, thus that he will no longer be his own
master : when the natural man left to himself is in this state,
he draws himself back, and resists ; but when any light through
heaven from the Lord flows into his natural, he begins to think
that it is better that the spiritual man should have dominion,
for thereby he can think and will what is good, and thus can
come into heaven, which he could not do if the natural were
to have rule : and when he tliinks that all the angels in the
universal heaven are of this character, and that hence they are
in inefi'able joy, he then enters into combat with the natural
man, and at length is willing that it should be made subordi-
nate to the spiritual. In this state the man is placed that is to
be regenerated, to the intent that he may freely turn whither
he will, and so far as he freely turns in the above direction, so
far he is regenerated. These are the things which are here
treated of in the internal sense.
5651. "And take us for servants, and our asses." — This sig-
aifies insomuch that whatever is in each natural is of no ac-
234
GENESIS.
[Chap, xliii.
count, as appears (1.) from the representation of "the ten sons
of Jacob," who speak these things of themselves, as denoting
truths in the natural, see n. 5403, 5419, 5427, 5458, 5512 ;
(2.^ from the signitication of " servants," as denoting light
things, n. 2541, 2567, in the present case things of no account,
of which we shall speak presently ; and (3.) from the signitica-
tion of " asses," as denoting those thing-s tiiat are in the natu-
ral, which are scientifics, see n. 5492, in the present case in
the exterior natural, because the truths which are signified by
the sons of Jacob are in the interior natural. "With this cir-
cumstance, that whatever is in each natural principle is of no
account, the case is as follows : To the intent that a man may
become spiritual, it is necessary that his natural should be-
come of no account, that is, should be deprived of self-ability ;
for the natural from infancy has imbibed nothing but what ori-
ginates in the lusts of self and of the world, thus in things con-
trary to charity: the effect of these evils is, that good cannot
flow-in through the internal man from the Lord, for whatever
flows-in is turned in the natural into evil, the natural being the
plane in which the influx terminates ; therefore unless the
natural, that is, the evil and the false, which had formed the
natural, become of no account, good from the Lord through
heaven cannot at all flow-in, it having no abiding place, but
being dissipated, since it cannot dwell in what is evil and false ;
hence it is that the internal is so far closed, as the natural is
not reduced to nothing. This is also known in the church from
the doctrinal tenet which teaches, that the old man must be
put ofl', in order that the new man may be put on. Regenera-
tion entirely consists in the subjugation of the natural, and the
exaltation of the spiritual to dominion ; and the natural be-
comes subdued when it is reduced to correspondence. When
the natural is reduced to correspondence, it no longer reacts,
but acts as it is commanded, and obeys the dictates of the spi-
ritual, in nearly the same manner as the acts of the body obey
the dictates of the will, and as the speech with the countenance
is according to the influx of the thought. Hence it is evident
that the natural ought altogether to become as nothing in re-
spect to the will, in order that a man may become spiritual.
But it is to be noted, that the old natural, being formed of
evils and falses, must become as nothing, and when it becomes
as nothing, the man is gifted with a new natural, which is called
the spiritual-natural, — spiritual from the circumstance, that
the spiritual is what acts by its means, and manifests itself by
it, as the cause by the eflect ; and it is well known that the
cause is the all of the effect: hence the new natural, as to
thinking, willing, and producing effect, is merely a representa-
tive of the spiritual. When this is the case, the man receives
good from the Lord, and when he receives good, he is gif'^ed
5652— 5G56.]
GENESIS.
235
with truths, and when he is gifted with truths, he is perfected
in intelligence and wisdom, and when he is perfected in intel-
ligence and wisdom, he is blessed with happiness to eternity.
5652. "And they came to the man that was over Joseph's
house." — This signifies the doctrinals of the church, as appears
from the signification of " the man that was over Joseph's
house," as denoting that which is of the external church, see
above, n. 5640, thus what is doctrinal, for this is of the church;
besides, a man signifies truth, thus what is doctrinal, n. 5134,
and a house the church, n. 1795; and as Joseph is the internal,
n. 5469, Joseph's house is tlie internal church ; what is doctri-
nal fi'om the Word is what is over that house, serving and
ministering.
5653. "And spake to him [at] the door of the house." —
This signifies consultation from doctrinals concerning introduc-
tion, as appears (1.) from the signification of " speaking to
him," viz., to the man that was over Joseph's house, as denot-
ing consultation from them, viz., from doctrinals ; and (2.) from
the signification of tlie door of the house," as denoting intro-
duction, see n. 2356, 2385, in the present case from the natu-
ral or external man, to the spiritual or internal, which is the
subject treated of. This being the signification, in the original
tongue it is not said " at the door of the house," but " the door
of the house."
5654. "And they said. Upon me, my lord." — This signifies
bearing witness, as appears from the formula itself, as being a
formula of witnessing, viz., that they were about to speak the
truth concerning the silver which was found in the mouth of
every one's wallet.
5655. " Coming down we came down in the beginning to
buy food." — Tliis signifies the mind of procuring good for truths,
as appears from the signification of " coming clown," as denot-
ing the mind or intention ; for he that comes down, or betakes
himself any where, does it with an intention, in the present
case to procure good for truths, which is signified by buying
food ; for to bnv signifies to procure and appropriate, see n.
4397, 5374, 5406, 5414, 5426, and food signifies the good of
truth, n. 5340, 5342, in the present case good for the truths
which are represented by the sons of Jacob, who say these
things of themselves.
5656. " And it came to pass, when we were come to the
inn, and had opened our wallets." — ^This signifies introspection
into the exterior natural, as appears (1.) from the signification
of " an inn," as denoting the exterior natural in general, see
n. 5495 ; (2.) from the signification of " opening," as denoting
introspection, for he that opens, does so for the sake of intro-
spection ; and (3.) from the signification of " a wallet," as
denoting specifically the exterior natural, see n. 5497.
236
GENESIS.
[Chap, xliii.
5657. " Behold ! every one's silver was in the month of hia
wallet." — ^This signifies that it was clearly seen that trutlis were
given as it were gratis, as appears from the signification of
" every one's silver in his sack," as denoting truths given gratis,
see n. 5530, 5624; in like manner "everyone's silver in the
mouth of his wallet," with this difi'erence, that the latter signi-
fies tliat the truths which were given gratis, were stored up in
the entrance of the exterior natural ; for the mouth of the wal-
let signifies the entrance of the exterior natural, n. 5197. The
reason why it is here signified as it were given gratis, is, be-
cause they are in a state of doubt whether they are willing to
be conjoined to the internal, and to become as nothing ; and
when any one is in a state of doubt, he entertains also doubtful
sentiments concerning confirmatory truths.
5658. " Our silver in its weight." — This signifies truths ac-
cording to the state of each, as appears (1.) from the significa-
tion of " silver," as denoting truth, see n. 1551, 2954 ; and (2.)
from the signification of " a weight," as denoting the state of a
tiling in respect to good, see n. 3104 ; thus truths according to
the state of each denotes according to the good which they are
capable of receiving. AVeights and measures are frequently
mentioned in the Word ; in the internal sense, however, they
do not signify weights and measures, but weights signify the
states of a thing as to good, and measures the states of a thing
as to truth ; so also gravity and extension, — gravity in the na-
tural world corresponding to good in the spiritual world, and
extension to truth. Tiie reason of this is, because in lieaven,
whence correspondences are, there is neither gravity nor' exten-
sion, because there is no space ; there appear indeed things
heavy and extended, but they are appearances arising from the
states of good and of truth in the superior heaven. That silver
signifies truth was very well known in ancient times, in conse-
quence of which they distinguished the periods, from the first
age of the world to the last, into the golden, silver, copper, and
iron ages, to which also they added an age of clay. The golden
ages they called those times, when innocence and integrity pre-
vailed, and when every one did what is good from what is good,
and what is just from what is just; the silver age they called
those times, when there was no longer any innocence, but still
a species of integrity, which did not consist in their doing what
is good from wliat is good, but in their doing what is true from
what is true ; but the copper and iron ages they called those
which were still inferior. The reason why they gave such ap-
pellations to those times was not from comparison but from
correspondence ; for the ancients knew that silver corresponds
to truth, and gold to good, and this from communication with
spirits and angels; for when in a superior heaven they are con-
versing about good, there is an appearance of what is golden
5657—5660.]
GENESIS.
237
with those who arc in the first or ultimate heaven below them ;
and when they are conversing about truth, tliere appears there
what is silver}', sometimes to such a degree, that not only the
walls of the rooms which they inhabit glitter with gold and sil-
ver, but even the atmosphere itself: likewise among the angels
of the first or ultimate heaven, who are principled in good from
good, there appear tables, candlesticks, and several othei
things of gold ; but with those who are principled in truth from
truth, there such things appear of silver. But who at this pres-
ent day knows that the ages were called golden and silver by
the ancients from correspondence ? yea, who at this day knows
any thing about correspondence? And yet he that does not
know this, and especially he that makes his chief gratification
and wisdom to consist in disputing whether it be so or not,
cannot even attain to the least knowledge concerning the
innumerable things which are correspondences.
5659. "And we have brought it back in our hand." — This
signifies that the things which were given gratis are submitted
as much as possible, as appears (1.) from the signification of
" to bring back," as here denoting to submit ; and (2.) from
the signification of " in our hand," as denoting as much as pos-
sible, see above, n. 5624 ; that they were the things which were
given gratis, is signified by the silver in the mouth of the
wallet, which they brought back, n. 5657.
5660. "And other silver we cause to come down in our
hand to buy food." — ^This signifies that there is an intention by
means of truth to procure good elsewhere, as appears (1.) from
the signification of "silver," as denoting truth, see just above,
n. 5657 ; and since silver signifies truth, other silver signifies
other truth, hence it signifies truth procured elsewhere : as
there is no truth which is genuine, but from the Lord, who
gives it gratis, so also essential truth cannot be j^rocnred else-
where ; and (2.) from the signification of " causing to come
down," as denoting the intention of procuring, viz., the good
of truth, which is signified by the corn they came to buy. The
historical sense of the letter implies, that other silver also came
to Joseph to buy food from him, thus not from elsewhere ; the
internal sense, however, does not remain in the historical sense
of the letter, which it does not regard, but in the thing itself
which is treated of, which in this case is that if they were
brought into subjection as servants because some truths in the
exterior natural had been given them gratis, they would else-
where procure to themselves good by truth. Such also is the
series in the internal sense; for it is presently said, "We
know not who put our silver in our wallets," which signifies
that they did not believe, because they did not know the source
of truth in the exterior natural. The case is similar in the other
life with spirits, who by means of truths are initiated into good,
238
GENESIS.
[Chap, xllii.
and especially into this, that all good and truth flow-in from the
Lord ; and when they apperceive that whatever they think and
will flows-in, and thus that they cannot think and will from
themselves, they are extremely repugnant, believing that thus
their own proper life would be anniliilated, and all their delight
would of course perish, for they make delight to consist in pro-
prium : and moreover, if they cannot do what is good or believe
what is true from themselves, they think tliey must then hang
down their hands, doing nothing and thinking nothing of them-
selves, and wait for the influx. They are permitted to think
thus to such a degree that they almost conclude with them-
selves that they are unwilling thence to receive good and truth,
but elsewhere, where there is no such deprivation of proprium ;
sometimes also they are induced to inquire where they may And
it ; but afterwards, when they cannot find it any wliere, those
who are regenerating return, and freely choose to be led by the
Lord as to willing and thinking ; they are also on such occasion
informed that they will soon receive a celestial proprium, such
as the angels have, and with this proprium likewise blessedness
and happiness to eternity. The celestial proprium exists from
the new will which is given by the Lord, and difi"ers from man's
proprium in this, that they no longer respect themselves in
every thing they do, and in every thing they learn and teach,
but they respect their neighbour, the public, the church, the
Lord's kingdom, and thereby the Lord himself. It is the ends
of life that are changed ; the ends of having respect to lower
things, viz., to the world and self, are removed, and the ends
of having respect to higher things are substituted in their place:
the ends of life are the man's life itself; for his ends constitute
his very will and his very loves, since what a man loves, this he
wills and regards as an end. He that is gifted with a celestial
propriuiiqi is also in tranquillity and peace, for he trusts in the
Lord, and believes that no evil befalls him, and knows that
concupiscences do not infest him : and moreover, he that is in
celestial proprium is in essential freedom, for to be led by the
Lord is freedom, and he is led in good, from good to good :
hence it may be manifest, that such a one is in blessedness and
happiness, for there is nothing which disturbs him, nothing of
self-love, consequently nothing of enmity, hatred, or revenge ;
and nothing of the love of the world, consequently nothing of
fraud, fear, or restlessness.
. 566L " We know not who put our silver in our wallets."—
This signifies non-belief grounded in ignorance of the source of
truth in the exterior natural, as appears (1.) from the significa-
cation of " not to know," as denoting in the spiritual sense not
to believe, or non-belief; (2.) from the signification of " who
put," as denoting ignorance of the source ; (3.) from the signi-
fication of " silver," as denoting truth, see n. 5658 ; and (4.)
5661, 5662.j
GENESIS.
239
from the signification of " a wallet," as denoting the exterior
natural, see n. 5497.
5662. "And he said. Peace be to you; fear not." — ^Thig
signifies that it is well ; let them not despair, as appears (1.)
from the signification of "peace," as denoting to be well, of
which we shall speak presently; and (2.) from the signification
of " not to fear," as denoting not to despair ; for in the internal
sense a change of state is treated of, — that they should no longei
procure to themselves truths by their own power, and good by
means of truths, but that they should be gifted with them from
the Lord ; and as they supposed that they should thereby lose
their proprium, thus their freedom, and consequently all the
delight of their life, they were in despair, as is evident from
what goes before ; hence it is, that " fear not " here signifies
let them not despair; for fear arises from various causes, n.
5647, and hence it also signifies various things. The reason
why peace denotes being well, is, because it is the inmost, and
hence the universal ruling principle in every thing in heareji;
for peace in heaven is like the spring season on earth, or like
the day-dawn, which do not aflfect us by sensible varieties, but
by a universal pleasantness which flows into every thing which
we perceive, and not only imbues the perception itself, but also
all the objects with pleasantness. At this day scarce any one
knows what peace denotes when it is mentioned in the Word,
as in the benediction, " May Jehovah raise his faces upon thee,
and give thee peace," Numbers vi. 26, and elsewhere. Almost
every one believes that peace consists in security from enemies,
and in domestic and social tranquillity ; nevertheless it is not
this peace which is there meant, but a peace which immensely
transcends it, and which is the heavenly peace spoken of just
above. No one can be gifted with this peace, but he that is
led by the Lord, and is in the Lord, that is, in heaven, where
the Lord is all in all ; for heavenly peace flows-in, when the
lusts arising from the love of self and the world are taken away,
since it is these lusts which take away peace, for they infest a
man's interiors, and cause him at length to place rest in rest-
lessness, and peace in disturbance, because he places delight in
evils. So long as a man is in such evils, he cannot at all know
what peace is, yea, so long as he believes that the above peace
is a thing of no account; and if any one says, that the above
peace is perceived when the delights arising from the loves of
self and the world are removed, he ridicules the idea, because
he places peace in the delight of evil, which is opposite to peace.
As peace is of this nature, viz., the inmost of all happiness and
blessedness, and thence the universal ruling principle in each
particular thing, therefore the ancients adopted a common form
of speech, and said, "Peace be to you," when they meant to
wish any one's welfare ; and they inquired whether he had
240
GENESIS.
[Chap, xliii,
eace, when they meant to ask whether it was well with him.
ee what has been said and shown before concerning peace,
viz., that peace in the heavens is like the spring and day-dawn
on the earths, n. 1726, 2780. That peace in the supreme sense
denotes the Lord, in the representative sense his kingdom, and
that it is tlie Lord's Divine affecting good from the inmost, n.
3780, 4681. That all restlessness arises from evil and the false,
but peace from good and trutli, n, 3170.
5663. "Yonr God, and the God of your father."— This
signifies the Lord's Divine Human, as may appear from this
consideration, that where God or Jehovah is named in the
Word, the Lord is meant, and not another, n. 1343, 1736,
2921, 3035 ; and when it is said " Your God, and the God of
your fiither," that is, the God of Israel and Jacob, and of his
sons, it means the Lord's Divine Human, and indeed as to the
divine natural, n. 3305, 4286, 4570 ; for Israel represents the
Lo]-d as to the interior natural, and Jacob as to the exterior,
and his sons as to truths in the former natural. That God and
Jehovah in the "Word mean the Lord, was not known to the
Jewish church, neither indeed is it known at this day to the
Christia-n church. The reason why the Christian church has
not known this is, because it has distinguished the Divine into
three persons; whereas the ancient church, which was after the
flood, and especially the most ancient church which was before the
flood, by Jeliovah and God meant no other than the Lord, and
indeed the Lord as to the Divine Human. They also had a
knowledge of the Divine itself which is in the Lord, and which
he calls his Father : they were not, however, able to think of that
Divine itself which is in the Lord, but of the Divine Human,
consequently they could not be conjoined to another Divine,
for conjunction is effected by thought which is of the under-
standing, and by affection which is of the will, thus by faith
and love ; for when the Divine itself is thought of, the thought
falls as it were into the boundless universe, and is thereby dis-
sipated, so that no conjunction is efl'ected ; but it is otherwise
when the Divine itself is thought of as the Divine Human :
they knew also, that unless they were conjoined with the Divine,
they could not be saved. On this account the Divine Human
was what the ancient churches adored : Jehovah also manifested
himself amongst them in the Divine Human ; and the Divine
Human was the Divine itself in heaven, for heaven constitutes
one man, which is called the Grand Man, and which has been
previously treated of at the close of the chapters. This Divine
in heaven is no other than the Divine itself, but in heaven it is
as a Divine Man : it is this Man that the Lord took upon him,
and made divine in himself, and united to the Divine itself, as
he had been united from eternity, for from eternity there had
been '>neiess : and this because the human race could not
5663— 5664i]
GENESIS.
241
otherwise be saved ; for it could no longer sufiSce that the Divine
itself through heaven, thus through the Divine Human there,
could flow into human minds ; therefore the Divine itself willed
to unite to itself the Divine Human actually by means of the
Human assumed in the world ; the latter and the former is the
Lord.
5664. "Hath given yon a hidden gift in your wallets." —
Tliis signifies that it was from him without any prudence
of theirs, as appears (1.) from the signification of " a hidden
gift," as denoting the truth and good which are given by
the Lord while man is ignorant o1 it; and (2.) from the signi-
fication of " the silver that was brought back in the sacks or
in the wallets," as denoting without any of their own power,
see n. 5488, 5496, 5499; hence it is evident, that the words,
" He hath given you a hidden gift in your wallets," signify
that from him, viz., the Lord's Divine Human, were truth
and good in the natural, without any of their own power, and
as it is without their power, it is without their prudence : it is
said " their prudence," because prudence corresponds to pro-
vidence, and what is of the divine providence, is not of man's
prudence.
5664A. " Your silver came to me." — ^This signifies that it
will seem like truth procured by them, as appears from the
signification of "silver," as denoting truth, see n. 1551, 2954;
their silver coming to him denotes that they bought it, thus
that they themselves procured it to themselves ; for to buy is to
prcrcure, n. 5665 ; hence it is, that "Your silver came to me,"
signifies truth procured by them ; but as the truth, which is of
faith, is never procured by any man, but is insinuated and
given by the Lord, and yet it seems as if it were from man,
therefore it is said, that it will seem like truth procured by them.
That truth is insinuated and given by the Lord, is also well
known in the church ; for the church teaches that faith is not
from man but from God, thus not only the confidence, but also
the truths which are of faith ; nevertheless it appears that the
truths which are of faith are procured by man. Of the fact
that they flow-in he is thoroughly ignorant, because he does
not perceive it; the reason why he does not perceive it is, be-
caiise his interiors are closed, so that he cannot have perceptible
communication with angels and spirits: when the interiors are
closed, the man is incapable of knowing any thing concerning
influx. But it is to be noted, that it is one thing to know the
truths of faith, and another to believe them: those who merely
know the truths of faith, in case they commit them to memory
like other things relating to science, may procure these to them-
selves without the above influx ; but those truths have no life in
ihem, as is manifest from the consideration, that a wicked man,
even the most wicked, can know the truths of faith just as well
VOL. VI. 16
242
GENESIS.
[Chap, xliii.
as a good and pions man ; bnt with the wicked, as we said, those
truths have no life, for when a wicked man brings them forth,
he respects in each of them either his own glory or his own
gain ; the consequence of which is, that the love of self and the
world puffs them uj), and constitutes as it were their life ; but
this life is such as prevails in hell, which is called spiritual
death : hence it is that when he brings them forth he does so
from the memory, and not from the heart ; whei-eas he that
believes the truths of faith, brings them forth from the heart at
the same time that he does from the mouth ; for with him the
truths of faith are so rooted, that they have root in the external
memory, and thence grow towards the interiors or superiors,
as fruit-bearing trees, and also as trees adorn themselves with
leaves, and at length with blossoms, in order that they may
bear fruit. Thus a man of this description by the truths of
ftxith intends nothing but uses, which are the deeds of charity,
and which to him are fruits : these are what a man cannot pro-
cure to himself even in the smallest degree, but they are given
him gratis by the Lord, and this every moment of his life, yea,
if he be willing to believe it, innumerable things are given him
every moment : but since man is of such a quality that he has
no perception of such influx, for if he had perception he would
rebel, as was said above, because he would believe that in such
case he should lose his own proprium, and with proprium his
freedom, and with freedom his delight, and would thus become
of no account, therefore it is that a man does not know any
other, than that he procures truths from himself: this then is
what is meant by it will seem like truth procured by them.
Moreover, that a man may be gifted with a celestial proprium
and a celestial freedom, he ought to do good and to think truth
as from himself : but when he reflects on it, he should ac-
knowledge that they are from the Lord, see n. 2882, 2883,
2891.
5665. " And he brought Simeon out to them." — This signi-
fies that he adjoined the will to truths, as appears (1.) from the
representation of Simeon," as denoting faith in the will, or
the will of doing the truth of faith, see n. 3869 to 3872, 4497,
4502, 4503, 5482 ; and (2.) from the representation of " the
sons of Jacob," who here are they to whom he brought forth
Simeon, as denoting the truths of the church in the natural,
see n. 5403, 5419, 5427, 5458, 5512 ; hence it is evident, that
by bringing Simeon out to them, is signified that he adjoined
the will to truths.
5666. Verses 24 — 28. And the man Irought the men to
Joseph! s house^ and gave them water ^ and they washed their feet /
ana he gave their asses provender. And they made ready ths
present, against Joseph came at noon, because they heard that
they were to eat bread there. AndJosephcame to the hoicse,and
5C65— 5668.]
GENESIS.
243
theylroxigld him the present whichwas in their handio the house;
and they boxced thetnselves to the earth. And he asked them as to
peace : and he said, Hath your father peace, the old man of
tvhom ye spaJce f is he yet alive f And they said, Thy servant out
father hath peace, he is yet alive; and they hended themselves
aird hoioed themselves. And the man brought the men to
Josepli's liouse, signifies initiation to conjunction with tlie
internah And gave tliem water, signifies the common influx
of truth from the internal. And they washed their feet, signifies
the consequent purification of the natural. And he gave their
asses provender, signifies instruction concerning good. And
they made ready the present, signifies insinuation. Against
Joseph came at noon, signifies while the internal was present
with light. Because they lieard that they were to eat bread
there, signifies apperception that good would be adjoined to
truths. And Joseph came to the house, signifies the presence
of the internal. And they brought him the present which was
in their hand, signifies insinuation as far as possible. And they
bowed themselves to the earth, signifies humiliation. And he
asked them as to peace, signifies a perception that it is well.
And he said. Hath your father peace, the old man of whom ye
spake? signifies that [it is well] also with spiritual good. Is he
• yet alive ? signifies that it has life. And they said. Thy servant
our father hath peace, signifies the apperception thence of the
natural, that it is well with the good from which [it is derived].
He is yet alive, signifies and that it has life. And they bended
themselves and bowed themselves, signifies exterior and interior
humiliation.
5667. " And the man brought the men to Joseph's house."
— ^This signifies initiation to conjunction with the internal, as
appears from the signification of " to bring the men to Joseph's
house," as denoting to adjoin the truths which are of the
natural to the internal, see above, n. 5648 ; that initiation to
conjunction is meant, is plain from what follows, that they
did eat together there, and that Joseph at that time did not
make himself known to them, which signifies the common
influx, which comes next to be treated of, which also is initia-
tion.
5668. " And gave them water." — ^Tliis signifies the common
influx of truth from the internal, as appears from the significa-
tion of water," as denoting truth, see n. 2702, 3058, 3424,
4976, and indeed truth in common ; hence to give water signi-
fies the common influx of truth : the reason why it is from
the internal is, because it was in Joseph's house, n. 5667. The
common influx of truth is the illumination which e:ives the
faculty of apperceiving and understanding truth ; this illumina
tion is from the light of heaven which is from the Lord, which
light is no other than the divine truth, see n. 2776, 3188, 31C7
GENESIS.
[Chap, xliii.
3195, 3222, 3339, 3485, 3636, 3643, 3993, 4302, 4413, 4415,
5400.
5669. " And they washed their feet." — This signifies the
consequent purification of the natural, as appears from the sig-
nilicatioft of " washing the feet," as denoting the purification of
the natural, see n. 3147.
5670. "And he gave their asses provender." — ^This signi-
fies instruction concerning good, as appears from the significa-
tion of " to give provender," as denoting to instruct in good,
for provender signifies the good of scientific truths, see n. 3114,
and " to give puovender," which is to feed, signifies to instruct
in that good ; that to feed denotes to instruct, see n. 5201 ;
asses signify scientifics, n. 5492 ; hence it is evident, that by
giving provender to the asses, is signified instruction concern-
ing the good of scientifics. The good of scientifics is the de-
liglit arising from scientific truths ; scientific truths are the
most common truths, which appear in natural light, which is
from the light of the world ; but to make it appear that they
are truths, there must be the common influx from the internal,
n. 5668 ; that is, illustration from the light of heaven.
5671. " And they made ready the present." — This signifies
insinuation, as appeai-s from the signification of " a present,"
as denoting to obtain favour, see n. 5619 ; thus to make ready
a present denotes insinuation.
5672. " Against Joseph came at noon." — This signifies while
tlie internal was present with light, as appears (1.) from the sig-
nification of " until he came," as denoting when he was pres-
ent; (2.) from the representation of " Joseph," as denoting the
internal, see n. 5648 ; and (3.) from the signification of " noon,"
as denoting a state of light, see n. 1458, 3195, 3708. The
reason why noon denotes a state of light is, because the times
of the day, as morning, noon, and evening, correspond to illus-
trations in the other life, and illustrations in that life are the
illustrations of intelligence and wisdom ; for in the light of
heaven is intelligence and wisdom. The vicissitudes of illus-
tration in the other life are like morning, noon, and evening on
earth ; there are also states of shade like those in the evening,
not from the sun in that world, that is, from the Lord, who is
always shining, but from the proprium of the angels; for as
tliey are let into their own proprium, they come into a state
of shade or evening, and as they are elevated from their own
proprium into the celestial proprium, they come into a state
of light : hence it is evident from what ground it is that noon
corresponds to a state of light.
5673. " Because they heard that they were to eat bread
there." — ^This signifies apperception that good would be ad-
joined to truths, as appears (1.) from the signification of "hear-
ing," as denoting apperception, see n. 5017 ; (2.) fvmn the sig-
5669—5680.]
GENESIS.
245
nification of " to eat," as denoting to be appropriated and to
be conjoined, see n. 2187, 3168, 3513, 3596, 3832, 5643; and
(3.) from the signiiication of " bread," as denoting the good of
love, see n. 2165, 2177, 2187, 3464, 3478, 3735, 3813, 4211,
4217, 4735, 4976.
5674. "And Joseph came to the house." — This signifies
the presence of the internal, as appears from the signification
of " to come to the house," as denoting to be present, or pres-
ence, as above, u. 5672 ; and (2.) from the representation of
"Joseph," as denoting the internal, see n. 5648.
5675. "And they brought him the present which was in
their hand to the house." — This signifies insinuation as far as
possible, as appears (1.) from the signification of " a present,"
which was given to kings and priests, as denoting to obtain
favour, thus also insinuation, see just above, 5671; and (2.)
from the signification of the expression, "which was in their
hand," as denoting as far as possible, see also above, n. 5624,
5659.
5676. "And they bowed themselves to the earth." — ^This
signifies humiliation, as appears from the signification of " to
bow themselves to the earth," as denoting to humble them-
selves, see n. 2153 ; see also below, n. 5682.
5677. "And he asked them as to peace." — This signifies a
perception that it is well, as appears (1.) from the signification
of " to ask," as denoting to perceive another's thought, see n.
5597 ; and (2.) from the signification of " peace," as denoting
to be well, see n. 5662.
5678. "And he said. Hath your father peace, the old man
of whom ye spake ?" — This signifies that also [it is well with]
spiritual good, as appears (1.) from the signification of " peace,"
as denoting to be well, as above, n. 5677 ; and (2.) from the
representation of " Israel," who is here the father, as denoting
spiritual good, see n. 3654, 4286, 4598.
5679. "Is he yet alive?" — This signifies that it has life, as
appears from the signification of "to be alive," as denoting spi-
ritual life, see n. 5407.
5680. "And they said. Thy servant our father hath peace."
— This signifies apperception thence of the natural that it is
well with the good from which [it is derived], as appears (1.)
from the signification of "to say," as denoting to perceive, see
n. 1898, 1919, 2080, 2619, 2862, 3395, 3509 ; (2.) from the sig-
nification of "peace," as denoting to be well, see n. 5662, 5677 ;
and (3.) from the representation of "Israel," as denoting spi-
ritual good, see just above, n. 5678, which good is called a
father, because from it, as from a father, spring the truths and
goods in the natural, which are represented by his ten sons ;
and as the truths and goods in the natural are represented by
them, the natural is also signified by the same ; for the natural
246
GENESIS.
[Chap, xliii.
is what contains, and the truths and goods therein are the
things contained, which make a one : hence it is evident that
"They said, Thy servant our father hath peace," signifies the
apperception thence of the natural that it is well with the good
from which it is derived. It is said apperception thence, viz.,
from the internal which is represented by Joseph, n. 5648,
because all perception of the natural comes from the spiritual,
and since it comes from the spiritual, it comes from the inter-
nal, that is, through the internal from the Lord. The natural
never has any perception or even any life of thought and affec-
tion, but what comes from the spiritual ; for all tilings in the
natural are of themselves dead, but they are vivified by influx
from the spiritual world, that is, tlirough the spiritual woi'ld
from the Lord. In the spiritual world all things live by virtue
of the light which is from the Lord, for that light contains wis-
dom and intelligence. That apperception thence, or from the
internal, in the natural, is here signified, follows also from what
goes before, n. 5677.
5681. "He is yet alive." — This signifies that he has life, as
appears from what was adduced just above, n. 5679 ; compare
also n. 5407.
5682. "And they bended themselves and bowed themselves."
— This signifies exterior and interior humiliation, as appeai-s
(1.) from the signification of " bending themselves," as denoting
exterior humiliation ; and (2.) from the signification of " bowing
themselves," as denoting interior humiliation ; for bending is a
less degree of bowing, on which account also it denotes exte-
rior humiliation ; and bowing is a greater degree, on which
account it denotes interior humiliation. Moreover, bending is
the humiliation of truth, that is, of those who are in truth, thus
of the spiritual, and bowing is the humiliation of good, that is,
of those who are in good, thus of the celestial ; so also bending
denotes exterior humiliation, and bowing interior humiliation,
for those who are in good are more interior men than those who
are in truth. The things contained in this period, in the in-
ternal sense, have been most of them explained merely as to
the significations of the expressions, because they are such as
have been explained before.
5683. Verses 29 — 34. And he lifted up his eyes, and saw
Benjajnin, his brother, the son of his mother ; and he said, Is
this your youngest brother of whom ye spake to me ? and he
said, God he gracious to thee, my son. And Joseph made haste,
because his compassions were m.oved towards his brother / a7id
he sought to weep, and came to his bed-chamber, and wept there.
And he washed his faces, and went forth, and refrained him-
self, and said, Set on bread. And they set on for him alone,
and for them, alone, and for the Egyptians that did eat with
him ' alone I because the Egyptians may not eat bread with the
5681—5684.]
GENESIS.
247
Hebrews ; for that is an abomination to the Egyptians. And
they sat before him, the first-born according to his birthright,
the younger according to his youth ; and the men were amazed
every man at his companion. And he lifted up portions from
his faces to them, and multiplied Benjamin'' s portion dbaoe the
portions of them all, by five measures j and they drank, and
drank largely with him. And lie lifted up his eyes, signifies
reflection. And saw Benjamin, signifies the apperception of a
medium. His brother, the son of his mother, signifies tlie in-
ternal from the natural, as from a mother. And he said, sig-
nifies perception. Is this your youngest brother of whom ye
spake to me? signifies that was born after all, as was also known
to them. And he said, God be gracious to thee, my son, sig-
nifies that the Divine is also with the spiritual of the celestial,
which is a medium, because it proceeds from the celestial of
the spiritual, which is truth from the Divine. And Joseph
made haste, signifies from the inmost. Because his compas-
sions were moved, signifies mercy from love. Towards his
brother, signifies towards the internal from himself. And he
sought to weep, signifies the efiect of mercy from love. And
came to his bed-chamber, and wept there, signifies in himself,
not apparently. And he washed his faces, signifies that he so
arranged. And went forth, signifies by removal. And re-
frained himself, signifies by concealment. And said. Set on
bread, signifies the perception of conjunction by a medium with
truths in the natural. And they set on for him alone, and for
them alone, signifies an external appearance that the internal
was as it were separated from them. And for the Egyptians
that did eat with him alone, signifies the separation of the
scientifics which are in inverted order. Because the Egyptians
may not eat bread together with the Hebrews, signifies that
they could not be at all conjoined with the truth and good of
the church. For that is an abomination to the Egyptians, sig-
nifies that they are in the opposite. And they sat before him,
signifies that they were arranged from his presence. The first-
born according to his birthright, and the younger according to
his youth, signifies according to the order of truths under goods.
And the men were amazed ever}-^ one at his companion, signi-
fies the change of state of each among themselves. And he
lifted up portions from his faces to them, signifies goods applied
to every one fi'om mercy. And he multiplied Benjamin s por-
tion above the portions of them all, signifies good imparted to
the medium above the ^ood imparted to truths in the natural.
By five measures, signifies much increased. And they drank,
signifies the application of truths under good. And drank
largely, signifies abundantly.
5684. " And he lifted up his eyes." — ^This signifies reflec-
tion, as appears from the signification of "lifting up tlie eyes,"
248
GENESIS.
[Chap. xlui.
as denoting thought and intention, see n. 2789, 2829, 4339, and
also observance, n. 4086, thus reflection ; for to reflect is to
stretch the intellectual sight, and to observe whether a thing
be so, and afterwards that it is so.
5685. " And saw Benjamin.''' — This signifies the appercep-
tion of a medium, as appears (1.) from the signification of " to
see," as denoting to understand and apperceire, see n. 2150,
2325, 3764, 3863, 4403 to 4421, 4567, 4723, 5400 ; and (2.)
from the representation of " Benjamin," as denoting a medium,
see n. 5411, 5413, 5443, 5639.
5686. " His brother, the son of his mother." — This signifies
the internal from the natural, as from a mother, as appears
from the representation of '* Benjamin," who is here the brother
and son of the mother, as denoting the internal, see n. 5469 ;
and because it is a medium, therefore it exists from the celestial
of the spiritual, which is Joseph, as from a father, and from
the natural as from a mother; for it must be derived from each
in order to serve as a medium : this then is what is meant by
the internal from the natural as from a mother ; and as the ce-
lestial of the spiritual, which is Joseph, had in like manner
existed from the natural as from a mother, but from the Divine
as from a father, therefore Benjamin is called, as he had also
been from his birth, his brother, the son of his mother; in
what presently follows he is also called a son. The Lord who,
in the supreme sense, is here meant by Joseph, calls every one
a brother, that has any thing of the good of charity from tlie
Lord ; he is also called a son of his mother, but in this case the
mother means the church.
5687. " And he said." — This signifies perception, as appears
from the signification of " to say" in the historicals of the Word,
as denoting perception, of which frequent mention has been
made above : the reason why " to say" denotes to perceive, is,
because in heaven the very thoughts, from which speech flows,
are perceived differently from what they are in the world ; hence
it is that to perceive, in the spiritual sense, is to speak or to say
in the literal sense, or wliat is the same, in the natural sense.
5688. " Is this your youngest brother, of whom ye spake to
me?"— This signifies that was born after all, as was also known
to them, as appears (1.) from the signification of" the young-
est brother," as denoting him that is born after all, of which
we shall speak presently ; and (2.) from the signification " of
whom ye spake to me," as denoting what was perceived by
them ; that speaking or saying denotes what is perceived,
see just above, n. 5687, thus what is known. The reason why
Benjamin is here called, as he was, their youngest brother, that
is, born after all or the youngest, is, because this also is the
case in the spiritual sense with the medi'im which Benjamin
represents ; for the medium with a man is born after all ; foi
5685—5689.]
GENESIS
249
when a man is born spiritually, that is, when he is re-born, his
rational, which is the internal human, is first regenerated by
the Lord, and afterwards the natural, see n. 3286, 3288, 3321,
3493, 4612 : the medium therefore, as it derives somewhat from
each, viz., from the spiritual or newly-made rational, and also
from the natural, and as it cannot derive any thing from the
natural, unless this also be made new, — on these accounts it
cannot be born till afterwards, and indeed according to the
degree in which the natural is regenerated. All the circum-
stances which are related in the Word concerning the sons of
Jacob, came to pass in that manner of providence, in order
that the Word might be written concerning them and their pos-
terity, and might contain in itself the celestial things, and in
the supreme sense the divine things, which they actually re-
present; thus in the case of Benjamin, as he was born last, he
represents on that account the medium between the internal
and external, or between the celestial of the spiritual, which
the Lord had in the world, and the natural which the Lord also
had, and which he made divine. All the things which are re-
lated concerning Joseph and his brethren, in the supreme sense
represent the glorification of the Lord's Human, that is, how
the Lord made the Human in himself divine : tlie reason why
this was represented in the inmost sense is, in order that the
Word in its inmost sense might be most holy ; and also that
even in its particulars it might contain that which might enter
into the angelic wisdom ; for it is well known that the angelic
wisdom transcends human intelligence to such a degree, that
scarce any thing thereof can be comprehended by men ; the
very happiness also of the angels consists in this, that the Lord
is treated of in the particulars of the Word, for they are in the
Lord. Moreover, the glorification of the Lord's Human is a
pattern of man's regeneration ; consequently the regeneration
of man is also exhibited in the internal sense of the Word,
where the glorification of the Lord is treated of. The regene-
ration of man, with its innumerable arcana, entere also into the
angelic wisdom, and presents their happiness according to
application to the uses which relate to man's reformation.
5689. " And he said, God be gracious to thee, my son," —
This signifies that the Divine is also with the spiritual of the
celestial which is a medium, because it proceeds from the celes-
tial of the spiritual which is truth from the Divine, as appears
from the signification of " God be gracious," when it is said by
the celestial of the spiritual, which is Joseph, to the spiritual
of the celestial, which is Benjamin, and also when he is called
his son, as denoting the Divine also with the spiritual of the
celestial which is a medium, because it proceeds from tlie celes-
tial of the spiritual which is truth from the Divine. That Ben-
'amin is the spiritual of the celestial, see n. 3969, 4592 ; and
250
GENESIS.
[Chap, xliii.
that he is a medium, see n. 5411, 5413, 5443, 5639. Inas-
much as in the supreme sense, as was said above, the Lord's
internal human was the celestial of the spiritual, and this was
truth from the Divine, or the proximate clothing of the Divine
itself in the Lord, and inasmuch as the spiritual of the celestial,
which is a medium, proceeded from it, it follows that the Di-
vine was also with the spiritual of the celestial. That which
proceeds from any thing derives its essence from that from
which it proceeds, but is clothed with such things as serve for
communication, thus for use in a lower sphere : those things,
with which it is clothed, are drawn from such things as are in
a lower sphere, in order that the internal, from which it pro-
ceeds, may act in the lower sphere by such things as are there.
That which gives the essence is as it were a father, for the es-
sence is the soul ; and that which gives the clothing is as it
were a mother, for the clothing is the body of that soul : hence
it is that it was said above, that a medium must take from each
in order to be a medium, viz., what is its own from the inter-
nal as from a father, and what is its own from the external as
from a mother.
5690. " And Joseph made haste." — This signifies from the
inmost, as appeai-s from the signification of "hastening," as
here denoting what bursts forth from the inmost ; for it follows,
" because his compassions were moved," which signifies mercy
from love : when this bursts forth, it does so from the inmost,
and this at the first glance of the eye, or at the first moment
of thought ; therefore hastening here signifies from the inmost.
5691. "Because his compassions were moved." — This sig-
nifies mercy from love, as appears from the signification of
" compassions being moved," as denoting mercy from love ;
mercy, because he was not as yet acknowledged by him ; from
love, because as a medium he proceeded from him. In the
original tongue compassions are expressed by a word which
signifies the inmost and tenderest love.
5692. " Towards his brother." — Tliis signifies towards the
internal from liimself, as appears from the representation of
" Benjamin," who is here the brother, as denoting a medium,
thus also what is internal, see n. 5469, and as both the medium
and the internal proceed from the celestial of the spiritual,
which is Joseph, it is said " towards the internal from himself P
Whoever receives any thing of what is divine from the Lord,
who here in the supreme sense is Joseph, as he who receives
any thing of the good of charity, such a one is called a brother
by the Lord, and also a son.
5693. " And he sought to weep." — This signifies the eflfect
of mercy from love, as appears from the signification of " weep-
ing," as denoting the effect of mercy from love, see n. 8801,
5480.
5690—5695.]
GENESIS.
251
5694. " And came to his bed-chamber, and wept there." — ■
Tliis sigiiifies in himself, not apparently, as appears from the
signification of " coming to a bed-chamber," as denoting in
himself, so as not to appear. It was a cnstomary form of speech
among the ancients to talk of entering into a bed-chamber, and
also of shntting the door on the occasion, when they meant to
do any thing which shonld not appear. This form of speech
was derived from significatives in the ancient church ; for by a
house in the spiritual sense they understood a man, n. 3128 ;
by the closets and the bed-chambers they understood his inte-
riors ; hence to come or to enter into the bed-chamber signitied
into himself, consequently that he did not appear ; and inas-
much as entering into the bed-chamber was a significative,
therefore it is mentioned in the Word throughout, as in Isaiah:
" Depart, my people ; entei^ into thy hed-chamhers, and shut thy
door after thee ; hide thyself as for a little moment, until the
anger pass away," xxvi. 20 : it is very manifest that to enter
into the bed-chambers in this passage does not denote to enter
into bed-chambers, but to keep themselves in secret, and in
themselves. And in Ezekiel : " He said to me, Hast thou seen,
O son of man, what the elders of the house of Israel are doing
in the darkness, a man in the chambers of his image ? for they
say, Jehovah doth not see us," viii. 12 : to do in the darkness,
a man in the chambers of his image, denotes inwardly in them-
selves, in the thoughts : the interiors of their thought and affec-
tion were represented to the prophet by chambers, and were
called the chambers of an image. And in Moses : "Abroad
the sword shall bereave, iav^from the chambers terror, both the
youth, and the virgin, the suckling with the man of old age,"
Dent, xxxii. 25 : the sword denotes the vastation of truth, and
the punishment of the false, n. 2799 ; terror from the chambers
denotes the interiors of man ; that chambers in this passage do
not mean merely chambers, is also evident. So in David :
" Who watereth the mountains /"rorrt. his chambers^'' Psalm civ.
13: in the spiritual sense to water the mountains denotes to
bless those who are principled in love tf> the Lord, and in love
towards the neighbour; tliat a mountain denotes the celestial
of love, see n. 795, 1430, 4210, hence from his chambers denotes
from the interiors of heaven. So in Luke : " Whatsoever ye
have said in the darkness, shall be heard in the light; and what
ye have spoken into the ear in chambers^ sliall be proclaimed
on the house tops," xii. 3 ; where chajnbers also denote the in-
teriors of man, viz., what he had thought, what he had intended,
and what he had attempted. And in Matthew : " When thou
prayest, enter into thy chamber, and shut thy door^ and pray
in secret," vi. 6 : to enter into the chamber and pray, denotes
not apparently ; for this was said from what is representative.
5695. "And he washed his faces." — Tiiis signifies that he so
252
GENESIS.
[Chap, xliii.
arranojed, as appears from the signification of " to wash the
faces, as here denoting to arrange so as not to appear ; for the
face was washed lest the weeping should appear, consequently
it was so arranged ; how the case herein is, by the divine mercy
of the Lord, will be shown in what follows. It may be expe-
dient here to say somewhat concerning the correspondence of
the face with the interiors. Tlie face is the external represen-
tative of the interiore, for the face is so formed that the inte-
riors may appear in it, as in a representative mirror, and an-
other may thence know what the person's mind is towards him ;
so that wiien he speaks, he manifests his mind's meaning as well
by the speech as by the face. Such was the face of the most
ancient people, who were of the celestial church ; and such is
the face of all the angels ; for tliey are not willing to conceal
before others what they think, inasmuch as tliey think nothing
but what is good towards the neighbour, and have no latent
thought of willing well to their neighbour for the sake of them-
selves. The infernals, on the other hand, while they do not
appear in the light of heaven, have a different face from that
■which corresponds to their interiors ; the reason of this is, be-
cause in the life of the body they testified by the face charity
towards the neighbour only for the sake of their own honour and
gain, and yet never willed well to their neighbour, only so far
as he favoured themselves : hence the}'^ have an arrangement of
the fiice contrary to their interiors, sometimes to such a degree,
that enmities, hatreds, revenges, and the desire of committing
murder are within, and yet their face is so arranged as to mani-
fest love towards him. From these considerations it may be
manifest how much at this day the interiors are at disagree-
ment with the exteriors ; on which account such external sem-
blances are frequently pressed into service.
5696. " And went forth." — Tiiis signifies by removal, as
appears from the signification of " going forth," as here denot-
ing removal ; for he that removes himself, goes forth or recedes
from another. In the internal sense the case is thus : by Joseph
in tlie supreme sense is represented the Lord, by the ten sons
of Israel truths and goods in the natural principle with those
who are regenerated, and by Benjamin the medium. Mercy
from love is towards the medium, because by its means the
things beneath are regenerated; but the divine love and mercy
do not appear, until conjunction by the medium has been effect-
ed ; for arrangement is made tliat it may not appear, inasmuch
as if it appeared, regeneration could not be efi'ected. Arrange-
ment is eft'ected by removal and concealment; not that the
Lord at any time removes or conceals mercy, but when the re-
generating person is let into his evils, the Lord appears to him
to be removed and concealed, the evils which interpose them-
selves causing such appearance, comparatively as thick clouda
5696—5700.]
GENESIS.
253
which present themselves before the sun, and cause his absence
and concealment. It is this hiding and removal wliich is
meant.
5697. " And refrained himself." — This signifies conceal-
ment, as appears from the signification of " to refrain himself,"
as denoting to conceal ; for he that refrains himself conceals
what he inwardly wills. What is here meant by concealment,
see just above, n. 5696.
6698. " And said, Set on bread." — Tliis signifies the percej^-
tion of conjunction by a medium with truths in the natural, as
appeal's (1.) from the signification of " saying," as denoting per-
ception, concerning which see freqiiently above; and (2.) from
the signification of " setting on bread," as denoting conjunction
by a medium with truths in the natural ; to set on bread means
the banquet itself, and banquets and feasts signify conjunction,
and specifically initiation to conjunction, n. 3596, 3832, 5161.
That conjunction with truths in the natural by a medium is
signified, follows from the series ; for Benjamin is the me-
dium, and the ten sons of .Tacob are truths in the natural, as
has been shown before ; and as conjunction is by a medium,
therefore, when he saw Benjamin, Joseph commanded that
they should eat with him : " And Joseph saw Benjamin with
them, and he said to him that was over his house, Bring the
men home, and slaying slay, and prepare ; for the men shall
eat with me at noon," verse 16.
5699. "And they set on for him alone, and for them alone."
— ^This signifies an external appearance that the internal was
as it were separated from them, as appears from the significa-
tion of " setting on for him alone and for them alone," as de-
noting separation ; and as Joseph represents the internal, and
the ten sons of Israel the external, n. 5469, therefore those
words signify the apparent separatioTi of the internal from the
external, because he gave them meat from his table, by send-
ing portions to each.
5700. "And for the Egyptians that did eat with him alone."
— This signifies the separation of the scientifics wliich are in
inverted order, as appears (1.) from the representation of "the
Egyptians," as denoting the scientifics which are in inverted
order, of which we shall speak presently ; and (2.) from the sig-
nification of " eating with him alone," as denoting separation,
agreeably to what was said just above, n. 5699. By the Egyp-
tians that did eat with him are meant the Egyptians wlio did
eat in attending on Joseph ; that they did not eat with him, is
evident, because they did eat alone. By Egypt, or the Egyp-
tians, in a good sense, are signified the scientifics of tlie church,
see n. 1462, 4749, 4964, 4966, but in the opposite sense there-
by are signified the scientifics which are in inverted order, thus
which are contrary to the trutlis of the church, see n. 1164
254
GENESIS.
[Chap, xliii.
1165, 1186, in which sense mention is made of Egypt in severa.
passages in the Word. The reason why Egypt signifies those
scientitics is, because the scientifics of the ancient church,
which were representative and significative of celestial and spi-
ritual things, and which had been more cultivated among the
Egyptians than among others, had been turned by them into
things magical, whereby they altogether inverted the scienti-
fics of the representative church. Scientifics are said to be in
inverted order, when they abuse celestial order to do evil ; for
celestial order consists in good being done to all ; hence it
comes to pass, when they have thus inverted celestial order,
that at length they deny divine things and those things which
are of heaven, consequently which are of charity and faith.
Men of this description are skilful in reasoning sharply and
acutely from scientifics, because tliey reason from the things of
sense ; and to reason from the things of sense is to reason from
such things as are external, viz., from the tilings of the body
and of the world, which immediately occupy the senses and
minds of men. Such things, unless they have been illuminated
by the light of heaven, and thereby arranged into a totally dif-
ferent order, place a man in such obscurity as to celestial
things, that he not only has no comprehension of them, but lie
also totally denies them, and at length rejects them, and in
such case, so far as he is allowed, blasphemes them. When
scientifics are in order, they are arranged by the Lord into the
form of heaven ; but when they are in inverted order, they are
arranged into the form of hell ; in which case principles the
most false are in the midst, and the things which confirm them
are at the sides, but truths are without ; and as they are with-
out, tliey cannot have any communication with heaven, where
truths have the dominion : it is on this account that interior
things are closed to them, for by interior things heaven is open.
5701. " Because the Egyptians may not eat bread with the
Hebrews." — This signifies that they could not be at all conjoined
with the truth and good of the church, as appeal's (1.) from the
representation of the "Egyptians," as denoting those who are
in inverted order, thus who are in evil and in the false, see just
above, ii. 5700; (2.) from the signification of "to eat bread,"
as denoting to be conjoined, see also above, n. 5698 ; and (3.)
from the representation of the Hebrews, as denoting those who
are in genuine order, tlius in the truth and good of the church :
that the land of the Hebrews signifies the church, see n. 5136,
6236, and this because the Hebrew church was another ancient
church, see n. 1238, 1241, 1343.— It is said, "to eat bread,"
and above " to set on bread," because bread signifies all food in
general, n. 2165, thus a repast. The reason why bread signi-
fies all food and a repast itself, is, because bread in the spiritual
sense denotes celestial love, and celestial love contains in itself
5701, 5702.]
GENESIS.
255
all things whicli are of good and trutli, tlins all things of sp.rit-
nal food: that bread denotes celestial love mav be seen, n. 270,
680, 2165, 2177, 2187, 3464, 3478, 3735, 4211, 4217, 4735, 4976.
5702. " Becanse that is an abomination to the Egyptians."
— ^This signifies that they are in the opposite, as appears (1.)
from the representation of " the Egyptians," as denoting those
who are in inverted order, n. 5700 ; and (2.) from the represen-
tation of " the Hebrews," with whom to eat was an abomina-
tion to the Egyptians, as denoting those who are in genuine
order, n. 5701 ; thus they are in the opposite to each other,
whence comes aversion, and at length abomination. As to
what concerns this abomination, it is to be noted, that those wl^p
are in inverted order, that is, in evil and thence in the false, at
length have such an aversion to the good and truth of the
ch\irch that when they hear of them, and especially when they
hear of the interior things thereof, they so abominate them,
that they feel in themselves as it were a loathing and vomiting.
This has been told and shown me, when I have wondered why
the Christian world does not receive these interior things of
the Word. There once appeared some spirits from Christen-
dom, and they were forced to hear the interior things of the
Word, when they were seized with such loathing, that they
said they felt in themselves as it were an inclination to vomit ;
and it was told me, that such is almost universally the charac-
ter of the Christian world at the present day. The reason why
they are of such a character is, because they are not in the af-
fection of trutli for the sake of truth, and still less in the affec-
tion of good from good ; their thinking and speaking any thing
from the Word, or from their doctrinal tenets, is in consequence
of habit acquired from infancy, and of an established custom ;
thus it is an external without an internal. That all things of
the Hebrew church, which was afterwards instituted among
the posterity of Jacob, were an abomination to the Egyptians,
is evident not only from the consideration that they were un-
willing to eat with them, but also from the circumstance, that
the sacrifices in which the Hebrew church made its worship
chiefly to consist, were an abomination to them, as is manifest
from Moses : " Pharaoh said. Depart ye ; sacrifice in the land :
but Moses said. It is not meet so to do, for v)e shall sacrifice
tJie ahomination of the Egyptians to Jehovah our God. Lo ! if
we sacrifice the ahomination of the Egyptians in their eyes, will
they not stone us V Exod. viii. 25, 26 ; also because feeding
cattle and a shepherd were an abomination to them, as is also
manifest from Moses: " Every shepherd of a flock is a7i ahomi-
nation of the Egyptians^'' Gen. xlvi. 34; thus the Egyptians
abominated whatever things were of that church, because in
primitive times the Egyptians also had been among those who
constituted the ancient representative church, n. 1238, 2385 ;
256
GENESIS.
[Chap, xliii.
but afterwards they I'ejected the God of the ancient church,
that is, Jehovah, or the Lord, and served idols, especially
calves : they also turned into magic the representatives and
significatives of celestial and spiritual things of the ancient
church, which they imbibed when they were of that church ;
hence tliey were in inverted order, and consequently held all
things of the church as an abomination.
5703. " And they sat before him." — This signifies that they
were arranged from his presence, as appears (1.) from the sig-
nification of " to sit," as here denoting to be arranged, for they
were placed in order from Joseph, as is evident from what
presently follows, for they were amazed that the first-born sat
according to his birthright, and the younger according to his
youth ; and (2.) from the signification of " before him,'- as de-
noting from his presence. The case herein is this : in the su-
preme sense Joseph represents the Lord, and the sons of Israel
goods and truths in the natural ; when the Lord is present,
then from his presence all things are arranged into order. The
Lord is order itself ; therefore where he is present, there is
order, and where order is, there he is present. The order itself
is described in what now follows, consisting in truths being
rightly arranged under good.
5704. "The first-born according to his birthright, and the
younger according to his youth." — This signifies according to
the order of truths under good, as appears from the signification
of sitting according to birthright, and according to youth, as
denoting according to the order of truths under good ; for the
sons of Israel represent the truths of the church in their order,
see the explanation of the xxix. and xxx. chapters of Genesis ;
therefore to sit according to their birth is according to the or-
der of truths : but the truths of the church, which the sons of
Israel represent, do not come into any order except by Chris-
tian good, that is, by the good of charity towards the neigh-
bour, and of love to the Lord ; for the Lord is in good, and
hence in good there is heaven, consequently in good there is
life, thus a living acting power, but never in truth without
and the love of the world, thus from the love of revenge, of
hatred, and of similar evils. Those who are principled in those
evils, call evil good, because evil to them is delightful : this
good of theirs, so called, arranges falses, which to them are
truths, so that they favour them; and at length it arranges all
these, viz., the falses which they call truths, into such an order
as to effect persuasion ; this order, however, is such as prevails
in hell, whereas the order of truths under the good of celestial
love is such as prevails in the heavens ; whence also the man
with whom such order prevails, that is, who is regenerate, is
5703—5706.]
GENESIS.
251
called a little heaven, and also is a heaven in its least form, for
his interioi-s correspond to the heavens. That it is good which
gives an orderly arrangement to truths, is evident from order
m the heavens, where all the societies are arranged according
to the truths under good which are from the Lord ; for the
Lord is nothing but divine good : divine truth is not in the Lord,
but proceeds from him; according to this divine truth under
divine good, all the societies in the heavens are arranged. That
the Lord is nothing but divine good, and that divine truth is
not in him, but proceeds from him, may be illustrated compar-
atively by the sun of the world, which is nothing but tire, so
that the light is not in it, but proceeds from it; and also the
things tliat are of light in the world, as vegetable forms, are
'ikewise arranged into order by the heat which proceeds from
the fire of the sun, and is in its light, as is manifest in the
spring and summer season. Liasmuch as universal nature is
a theatre representative of the Lord's kingdom, so also is this
universal : the sun represents the Lord, its fire his divine love,
the heat thence the good which flows thence, and the light the
truths of faith ; and since they are representative, therefore
also in the AVord by the sun in the spiritual sense is meant the
Lord, n. 1053, 1521, 1529 to 1531, 3636, 3643, 4321, 5097,
5377, by fire love, n. 934, 4906, 5071, 5215, thus the sun's fire
representatively is the divine love, and the heat thence is the
good flowing from the divine love : tliat light represents truth,
may be seen, n. 2776, 3138, 3190, 3195, 3222, 3339, 3326,
3643, 3862, 3993,4302, 4409, 4413, 4415, 4526, 5219, 5400.
5705. " And the men were amazed, every one at his com-
panion."— ^This signifies the change of state of each among
themselves, as appears (1.) from the signification of " being
amazed," as denoting an unexpected and sudden change of the
state of the thoughts ; this, as being the cause of amazement,
is signified in the internal sense ; and (2.) from the signification
of " every one at his companion," as denoting of each among
tliemselves ; for the subject treated of is the order of truths
under good from the presence of the internal, see n. '6703, 57o4,
which order being new, occasioned the change of state of each
among themselves, which is signified by " the men were
amazed every one at his companion."
5706. " And he lifted up portions from his faces to them."
— This signifies goods applied to every one from mercy, as
appears (1.) from the signification of "portions" of food, as
denoting goods, for all foods signify goods, and drinks of every
kind truths ; that they were applied to each, is evident from
what follows, and is signified by his lifting them up to them ;
and (2.) from the signification of " faces," when they are predi-
cated of the Lord, who is represented by Joseph, as denoting
naercy, see n. 222, 223, 5585.
VOL. VI. .17 .
958
GENESIS.
[Chap, xliii.
5707. "And ranltiplied Benjamin's portion above the por-
tions of them all." — This signifies good imparted to the medium
above goods imparted to the truths in the natural, as appears
(1.) from the signification of "portions," as denoting goods,
see just above, n. 5706; (2.) from the representation of "Ben-
jamin," as denoting a medium, see n. 5411, 5413, 5427, 5428,
544.3, 5586, 5612; and (3.) from the representation of " the ten
sons of Jacob," above whose portions he multiplied the portion
of Benjamin, as denoting truths in the natural, see n. 5403,
5419, 5427, 5^58, 5512; "hence it is evident, that "he multi-
plied the portion of Benjamin above the portions of them all,"
signifies good imparted to the medium above goods imparted
to the truths in the natural. The reason why there is good im-
parted to the medium above goods imparted to the ti'uths in
the natural is, because the medium is more inward, and what
is more inward abounds with goods more than what is more
outward. Few know how it happens, that what is inward
abounds with goods and truths more than what is outward ; the
reason is, because few, if any, have heretofore known that what
is inward is distinct from what is outward, so ixiuch so, that
they may be separated, and when they are separated, that what
is inward lives, and what is outward dies ; but so long as they
are conjoined, that what is outward lives from what is inward.
If this had firet been known, it might next have been known
what the quality of what is inward is in respect to what is out-
ward, viz., that in what is inward there are a thousand things,
which in the outward appear as one, since what is inward is in
a purer sphere, and what is outward in a grosser ; and that
which is in a purer sphere is capable of receiving distinctly a
thousand things more than what is in a grosser sphere. From
this gi'ound it is that a man that has led a good life, when he
comes after death into heaven, can receive innumerable things
relative to intelligence and Avisdom, and also to happiness, more
than vv'hen he lived in the world; for in heaven he is in a purer
sphere, and in his interiors, and has put off the grosser things
of the body. From these considerations then it is manifest
what is meant by good imparted to the medium being above
goods imparted to truths in the natural, which is signified by
"he multiplied the portion of Benjamin above the portions
of them all."
5708. "By five measures." — ^Tliis signifies much increased,
as appears (1.) from the signification of " five," as denoting
signification of " measures," as denoting states of truth from
good, see n. 3104. As to what concerns five, it is a number
which signifies a little, also somewhat, and likewise much, its
signification flowing from relation to the number from which it
originates, see n. 5291 : when it is derived from ten, it involves
presently ; and (2.) from the
5707—5711.]
GENESIS.
259
the same as ten, but in a ^ower degree, it being the half of the
number ten ; for as numbers multiplied signify the same as
their simple numbers, n. 5291, 533.5, so numbers divided sig-
nify the same as those multiplied, — 5 as 10, and also as 20,
and likewise as 100, and 1000, and so forth ; that ten denote
•what is full, see n. 3107, 4638. Five measures were given to
Benjamin above the rest of his brethren, on account of the
signification of the thing in the internal sense ; because ten
measures could not be given, for these would have been exceed-
ingly superfluous. The ancients also knew, by traditions from
the most ancient church, what some numbers signified, there-
fore they used those numbers, when any thing occurred of such
a quality, that the numbers might serve to express its significa-
tion, as in the present case the number five ; and in other
cases they applied several other numbers, as three to signify
what is full from beginning to end, seven to signify what is
holy, twelve to signify all things in their complex.
5709. "And they drank." — This signifies the application
of truths imder good, as appears from the signification of " drink-
ing," as denoting the communication and appropriation of truth,
see n. 3168, 3772, 4017, 4018, hence also its application : the
reason why it is under good is, because all the application of
truth is made under good, see above, n. 5704.
5710. " And drank largely." — This signifies abundantly, as
appears from the signification of " drinking," as denoting to
apply truths under good, see just above, n. 5709 ; hence drink-
ing largely denotes abundantly. From the things which haye
been explained in this chapter it is evident, that the subject
treated of is initiation to conjunction of the natural with the
celestial of the spiritual ; but in the subsequent chapter the
first conjunction is treated of ; for the first conjunction is repre-
sented by Joseph's manifesting himself to his brethren, and the
next by his going to meet his father and brethren, and bringing
them down to Egypt.
CONTINUATION OF THE SUBJECT OF CORRESPONDENCE, IN THE
PRESENT CASE OF THE CORRESPONTJENCE OF DISEASES WITH
THE SPIRITUAL WORLD.
5711. BEING about to treat on the coiTespondence of dis-
eases, it may he expedient to observe that all diseases appertain-
ing to man have correspondence with the spiritual world ; for
whatever in the whole of nature has not correspondence with the
spintual world, has no existence, having no cause from which
it can exist, consequently from xchich it can subsist. The things
260
GENESIS.
[Chap, xliii.
which are vn nature, are mere effects^ their causes are in the
spiritual w(yrld, and the causes of those causes, which are ends,
are in the interior heaven. An effect cannot subsist, unless the
cause he continually in it / for on the cessation of the cause the
effect ceases : an effect considered in itself is nothing hut the
cause, hut the cause so extrinsicallij clothed, as may serve to en-
able it to act as a cause in an inferior sphere ; and such as the
case is with an effect in respect to the cause, so also is it with
the cause in respect to the end : unless the cause also exist from
its cause, which is the end, it is not a cause / for a cause with-
out an end is a cause i7i no order, and where there is no order,
there is not any thing effected. Hence then it is evident, that an
effect considered in itself is a cause, and a cause considered in
itself is an end, and the end of good is in heaven, and proceeds
f rom the Lord / consequently that an effect is not an effect, un-
less the cause be in it, and he continually in it, and that a cause
is not a cause, unless the end. be in it, and be continually in it ;
and that an end is not an end of good, unless the Divine which
proceeds from, the Lord he in it. Hence also it is evident, that
as all things in the world, have existed from the Divine, so also
do they exist from the Divine.
5712. These observations are made in order that it may he
known, that diseases also have correspondence with the spii^itual
world, not indeed with heaven, which is the Grand, Man, but
with those who are in the opposite, thus with those who are in
the hells. By the . spintual world in the universal sense toe
mean both heaven and hell / for a m.an, when he dies, passes
out of the natural world into the spiritual world. The reason
why diseases have correspondence with those who are in the
hells is, because diseases correspond to the lusts and passions of
the mind / these therefore are the origins of diseases / for the,
common origins of diseases are intemperances, luxuries of
various kinds, pleasures merely corporeal, also envyings, hatreds,
revenges, lasciviousness, and the like, which destroy a man^s
interiors, and when these are destroyed, the exteriors suffer, and
draw him into disease, and thereby into death : that man is
subject to death by reason of evils, or on account of sin, is well
known in the church, thus also he is subject to diseases, for these
are of death. From these considerations it may he manifest,
that diseases also have correspondence with the spiritual world,
hut with unclean things there, for diseases in themselves a/re
umclean, since, as was said above, they originate in things
unolean.
5713. All the infernals indtioe diseases, but with a differ-
ence, because all the hells are in the lusts and concupiscences of
evil, consequently contrary to the things which are of heaven ;
therefore they act upon man from what is opposite: hea/ven,
which is the Grand Man, keeps all things in connection and
5712—5715.]
GENESIS.
261
safety ; hell, as heing in the opposite, destroys and rendi all
things asunder; conseqxiently if the infernals are applied, they
induce diseases, and at length death. But they are not per-
mitted to flow-in so far as into the solid parts of the hody, or
into the parts which comtitute the viscera, organs, and memhen
of man, hut only into the lusts and falsities : only when a man
falls into disease, they then flow into such unclean things as
appertain to the disease ; for, as we said, nothing ever exists
with a man, urdess the cause also he in the spiritual world : the
natural principle appertaining to a man, if it were separ ated
from a spiritual pi'inciple, would he separated from every cause
of existence, thus also from, every pn^inciple of life. Neverthe-
less this is no hindrance to a man^s heing healed naturally , for
the Divine Providence concurs with such means of healing.
That the case is thus, has been given me to know hy much ex-
perience, and this so frequently and of so long continuaiice, as
not to leave a douht remaiyiing ; for evil spirits from, such
places have been often and for a long time applied to me, and
accoi'ding to their presence they induced pains, and also diseases :
it was shown me where they were, and what was their quality,
and it was also told me whence they came.
5714. A certain spirit, who in the life of the hody had been
a most distinguished adxdterer, and had placed his highest de-
light in committing adultery with several women, whom imme-
diately afterwards he rejected and held in aversion ; and who
had persevered in sxich practices even to old age, being moreover
devoted to pleasures, and not willing to do good and be service-
able to any one, except for the sake of himself, especially to
favour his adulteries : this spirit was with me for some days,
and appeared beneath the feet ; when the sphere of his life was
communicated to me, wherever he came, he inflicted some pain
on the periostea and nei'ves there, as on the toes of the left foot ;
and when he was permitted to emerge, he inflicted pain on the
parts where he was, especially on the periostea in the loins, also
on the periostea of the breast beneath the diaphragm, and like-
wise on the i7iside of the teeth. When his sphere operated, it
induced also a great oppression in the stomach.
5715. There appeared a large quadi'angular aperture ob-
liquely tending dowmoards to a considerable depth : in the deep
there was seen a round aperture, which at that time was open,
but presently closed ; hence there exhaled a troublesome heat,
which was collected from various hells, arising from lusts of
various kinds, as from haughtiness, lasciviousness, adulteries,
hatreds, revenges, quarrels, and fightings suchin the hells was
the source of that heat which exhaled. When this heat acted
upon my hody, it instantly induced disease like that of a burn-
ing fever / bxit when it ceased to flow-in, the disease instantly
ceased. When a man falls into such disease, which he had
262
GENESIS.
[Chap, xliii
cordr acted from his life, instantly an unclean sphere corresjpond-
ing to the disease adjoins itself, and is present as the fomenting
cause. That I might hnow for certain that this is the case,
there were sj)iritsfro?n several hells present with 7ne, who com-
municated the sphere of the exhalations thence arising, and as
that sphere vms permitted to act upon the solid parts of the
hody, I was seized with heaviness and pa in, and even with dis-
ease corresponding thereto, which ceased in a moment, as those
spirits were expelled: and lest any room should he left for
doubt, this was repeated very many times.
5716. There are also spirits not far from thence, who infuse
unclean colds, like those of a cold fever, which also it was given
me to know by repeated experience : the same spirits also induce
such things as disturb the mind ; they likewise induce swoon-
ings. The spirits from that quarter are most malicious.
5717. There are certain spirits, who not only have reference
to the most viscid things of the brain, which are its excrementi-
tious parts, but also have the art of infecting them as it were
with poisons. When such spirits flock together, they rush within
the skull, and thence by continuity even to the spinal marrow.
This cannot be felt by those whose ijiteriors are not open : to
me it was given manifestly to feel their influence, and also their
attempt to kill me, but in vain, became I was defended by the
Lord. It was their intention to take away from me every in-
tellectual faculty: I was very sensible of their operation, and
also of a pain derived from it, which nevertheless presently
ceased. 1 afterwards conversed with them, and they were
forced to confess whence they came. They stated that they
lived in dark forests, where they dare not offer any violence to
their companions, because m such case their companions are
allowed to treat them with the utmost severity y thus they are
kept in bonds : they are deformed, of a beastly countenance, and
hairy. It was told me, that such were those, who in old time
slew v)hole armies, as it is written in the Word ; for they
rushed into the chambers of the brain of each individual, and
occasioned terror, together with such insanity that one slew an-
other. Such at this day are kept shut up within their hell, and
are not let out. They have reference also to the fatal tubercles
of the head within the skull. It was said that they rush within
the skull, and thence by continuity even into the spinal mar-
row / but it is to be noted, that it is an appearance that the
spirits themselves 7'ush in, they being carried out by a way which
cwresponds to those sjpaces in the body, which is felt as if the
incursion were within : this is the effect of correspondence y
hence their operation is easily derived into the man to whom %t
is determined.
5718. There is a certain kind of spirits, who, in consequence
of their desire to have dominion, and to be the sole rulers over
5716—5720.]
GEXESIS.
268
all others, with a view to that end excite among others enmities,
hatreds, and combats. I have witnessed the combats, and have
been surj>rised ; and on my asking who they were, I was told
that they are spirits of the above description, and that tliey ex-
cite such things hi consequetice of their intention to rule alone,
according to the maxim. Divide and rule. It was also granted
me to converse with them, and they immediately said that they
governed all ; but it was given me to answer them, that they
Were insane if they seek to establish their rule by such means.
They conversed with me from above at a middle altitude over
the forehead : their speech icas with the rapidity of a current,
because in the life of the body they had excelUd in elocution. I
was instructed that they are such as have reference to the thick
phUgni of the brain, which by their presence they deprive of
every principle of life, and induce torpor, whence come obstruc-
tions, from which arise sectral diseases, and also numbness. It
was ohserved that they were totally void of conscience, and thai
they made human prxtdtnce and wisdom to consist in excitiiig
enmities, hatreds, and intestine combats, for the sake of bearing
rule. It was given me to ask them whtthcr they knew that they
are now in the other life, where they are to live to eternity, and
that there are spiritual laws in that life which forbid such
practices, and that while they were in the world, they might be
esteemed and believed to be wise among fools, but that they are
insane among the wise : this displeased them. I continutd the
conversation by saying, that thty ought to know that heaven
consists in mutual love, or in the love of one towards another,
whence comes order in heaven, and in consequence whereof so
many myriads are itiled as one : but that a contrary principle
has place xc-ith them, because they iifuse into others a desire to
breathe against their C07/ipanions nothing but hatred, revenge,
and cruelty. They replied, that they cannot be any other than
what they are ; in answer to which it was given me to say, thai
hence they may know, that every one's life awaits him after
death.
5719. Those who despise and ridicule the Word in the letter,
a7id especially those who despise and ridicule those things of the
Word which are in a deeper sense, consequently also the doc-
trinals which are derived from the Word, and at the same time
are not principhd in any love toicards their neighbour, but in
the love of self, have reference to the vitiaied things of the blood,
which pervade all the veins and arteries, and contaminate the
whole mass. To prevent their inducing in man any such con-
tempt and ridicule by their presence, they arc kept separate
from others in their awn hell : and they only communicate with
those who are of a similar quality, for these cast themselves into
the exhalation and sphere of that hell.
5720. When hypocrites who discourse holily concerning
264
GENESIS.
[Chap, xliii.
divine things, with an affection of love concerning the puhlic
am,d their neighbour, testifxj xohat is just and equitable, and still
have despised those things in their hearts, and have even ridi-
culed them. / when these, I say, have been attendant on me, and
they were allowed to flow into the parts of the body to which
they cm^'espond from the apposite pnnciple, they injected pain
into the teeth, which upon their nearer approach was so severe
that I could not endure it ; and so far as they were removed, so
far the pain ceased, which was shown repeatedly in order to
remove all doubt. Among them was one whom I had known
during his life in the body, on which account I conversed with
him I and in proportion as he was present, so my teeth and gums
were affected with pain • when he was lifted upwards to the left,
a pain attacked the left jaw, and the bone of the left temple, and
penetrated even to the hones of the cheek.
5721. The most contumacious of all are those, who, during
their life in the world, appeared more just than others, and
were at the same time in appointments of dignity / hence from
each source they derived authority and injluence, and yet be-
lieved nothing, and lived the life of self-love alone, being in-
flamed with intestine hatred and revenge against all who did
not favour them, and pay court to them, and especially against
those who in any way opposed them : if they discovered any
blemish in their character, they made an enormous evil of it,
and defamed them, even thoxigh they were the best citizens.
Such in the other life converse as they did in the world, from
authority and gravely, and as if from a principle of justice,
whence the generality suppose that they are to be believed before
others • but they are most malicious. When they are applied
to a man, they induce a great pain by weariness, which they
inwardly excite and increase continually, even to the highest
degree of impatience, which induces such inflrm ity in the mind
and thence in the body, that the man can scarcely raise himself
from his bed. This was shown me by the circumstance, that
when they were present, I was seized with the above weakness,
which left me according to the degree in which they were removed.
They employed various arts of infusing weariness and conse-
quent weakness, especially by reproofs and defamations, among
themselves and their associates, whose common sphere they inject.
When they reason within their closets concerning divine wor-
ship, faith, and eternal life, they altogether reject them, and do
this as from a wisdom superior to others. In the other life they
are willing to be called devils, provided they may be allowed to
rule the hells, and thus from rule, as they believe, to act against
the Divine. Inwardly they are filthy, because in an eminent
degree they are in self -love, and thence in hatred and revenge,
and in cruelty against all vjho do not pay court to them. They
are grievously p^mi^hed, as I have also heard, until they desist
5721— 5724.J
GENESIS.
from seducing others hy an appearance of tohat is just. When
that appearance is taken from them they speak in another tone
of voice. .Afterwards they are driven from the world ofspnrits^
and in such case towards the left., and ai^e there cast down into
hell to a great depth : that hell is towards the left at a middle
distance.
5722. There are others who in the life of the body have been
most filthy, their filthiness beitig of such a nature as cannot be
mentioned: they, by their presence and influx into the solid
parts of the body, induce such a weariness of life, and such a
torpor m the member's and joints, that the man cannot raise
himself out of bed. They are most contumacious, and do not
desist by punishments as other devils do. They appear near
the head, in a lying posture. When they are driven away, it
is not done suddenly, but slowly, and then by degrees they arc
rolled down towards what is beneath ; and when they come into
the deep, they are tormented there to such a degree, that they
cannot but desist from infesting others. Their delight in doing
evil is so great that nothing is more delightful.
5723. There were spirits attendant xipon me, who induced
such an oppression in the stomach, that I seemed to myself
scarce able to live ^ the oppression was so great, that with others
it would have occasioned fainting / but they were removed, and
then it instantly ceased. It was told me, that such spirits are
those xoho in the life of the body have not been habituated to
any employment, not even domestic, but only to pleasure ; and
besides they had lived in filthy ease and sluggishness, and had
not taken any concern about others ; they also despised faith:
in a word, they were animals, not men. The sp)here of such
with the sick induces numbness in the members and joints.
5724. There are in the brain viscid humours, with which is
mixed somewhat spirituous or vital, which viscid hximours, being
there thrown out from the blood, fall first between the mem-
branes, then between the fibres, part of them into the great ven-
tricles in the brain, and so forth, "the spirits, who have a cor-
responding reference to those viscid humours in which there is
somewhat spirituous or vital, appear almost directly above the
middle of the head, at a middle distance, and are of such a
'quality, that, in consequence of a habit acquired in the life of
the body, they excite scruples of conscience and insimiate them
into things of no importance, whereby they aggravate the con-
syience of the simple ; nor do they know what ought to move
the conscience, for they make a matter of conscience of every
thing that befalls them. Such also induce sensible anxiety into
the part of the abdomen beneath the region of the diaphragm.
They are also at hand in temptations, and occasion anxieties,
which are sometimes in tolerable. Such of them as correspond,
to the less vital viscid phlegm, on such occasions keep the thought
266
GENESIS.
[Chap, xliii.
inherent in those anxieties. I have also conversed with those^
that I might know what was their quality / they attempted hy
various met/u)ds to aggravate the conscience : this had oeen the
delight of their life y a7id it was given me to observe that they
could not attend to reasons, and had no more general view of
things, from which they might see particulars.
5725. From experience it has heen given me to learn that an
inundation or flood in the spiritual sense is twofold, one being
an inundation of lusts, and the other of falsities ; an inunda-
tion of lusts is of the voluntary part, and is of the right side
of the brain, whereas an inundation of falsities is of the intel-
lectual part, in which is the left side of the brain. IVhen a man
who had lived in good, is remitted into his proprium, thus into
the sphere of his own life, there appears as it were an inunda-
tion : when he is in that inundation he is indignant and angry,
thi7iks restlessly, and desires vehemently, in one way when the
lejtpart of the brain is inundated, where falses are, and in an-
other when the right is inundated, where evils are. But when
a man is kept in the sphere of ^ life which he had received from
the L&rd by regeneration, he is altogether out of such an inun-
dation, and is as it were in serenity and simshine, and in glad-
ness and happiness, thus far from indignation, anger, restless-
ness, lusts, and the like / the latter state is the morning ar the
spring of spirits, the former is their evening or autumn. It has
been given me to perceive that I was out of the inundation, and
this for a considerable length of time, when I saw that other
spirits were in it ; but afterwards I myself was immersed, and
then I apperceived the sirnilitude of an inundation. Those
who are in temptations are in such an inuyidation. Hence also
I was instructed that, i7i the Word, the flood signifled that the
last posterity of the most ancient, who were of the Lord^s celes-
tial church, were altogether inundated by evtls and falses, and
thereby perished.
5726. As death comes from no other source than from sin,
^nd sin is all that which is contrary to divine order, it is from
this ground that evil closes the smallest and altogether invisible
vessels [of the human body'], of which the next greater vessels,
which are also invisible, are composed / for the smallest and
altogether invisible vessels are continued to a man^s interior's :
hence comes the first and inmost obstruction, aiid hence the fi/rst
and inmost vitiation in the blood: this vitiatio7i, wheri it in-
creases, causes disease and at length death. But if a 7nan had
lived the life of good, in this case his interiors would be open
to heaven, and through heaven to the Lord : thm also the S7riallest
and invisible vessels {it is allowable to call the linea7nents of
the first stami7ia vessels, by reason of correspondence^ would be
ope7i also, and he7ice the mail would be without disease, and
would only decrease to idiirnate old age, U7itil he became alto-
5725—5727.]
GENESIS.
267
aether an infant, hut a wise one y a7id when in such case the
body coidd no longer minister to its internal man, or sjjirit, he
woidd pass without disease out of his terrestrial body, into a
body such as the angels have, thus out of the world inwiediately
into heaven.
5727. We here come to a conclusion on the subject of corre-
spondence j in the following part of this work, at the close of
the chapters, we shall treat of the spirits and angels attendant
on man j next concerning influx, and the intercourse of the soul
with the body ; and afterwards concerning the inhabitants of
the other earths.
GENESIS.
CHAPTER THE FOETY-FOURTH.
1. AND he commanded him who was over his house, say-
ing Fill the wallets of the men with food, as much as they can
carry, and put every one's silver in the mouth of his wallet.
2. And my cup, the silver cup, put in the mouth of the
wallet of the youngest, and the silver of his corn. And he
did according to the word which Joseph spake.
3. In the morning it was light: and the men were sent
away, they and their asses.
4. They went fortli from the city, not being far off: and
Joseph said unto him who was over his house. Arise, follow
after the men, and overtake them, and say unto them, Where-
fore do ye recompense evil for good ?
5. Is it not that in which my lord drinketh ? and in which
divining he divineth? Ye have ill done what ye have done.
6. And he overtook them, and spake unto them these words.
7. And they said unto him. Wherefore doth my lord speak
according to these words ? Far be it it from thy servants to
do according to this word.
8. Behold, the silver, which we found in the mouth of our
wallets, we brought again unto thee from the land of Canaan ;
and how should we steal out of the house of thy lord silver or
gold ?
9. He with whom it is found of thy servants, let him die,
and we also will be to my lord for servants.
10. And he said. Now also according unto your words, so
be it : he with wliom it is ^'-^nud shall be my servant ann ye
ehall be guiltless.
268
GENESIS.
[Chap, xliv.
11. And they hastened, and caused to descend every one
his wallet to the earth : and they opened every one his wallet.
12. And he searched ; in the eldest he began, and in the
youngest he left off : and the cup was found in Benjamin's
wallet.
13. And they rended their garments ; and every one laded
upon his ass, and they returned to the city.
14. And Judah and his brethren went into the house of
Joseph ; and he, yet he was there : and they fell before him
to the earth.
15. And Joseph said unto them, What deed is this which
ye have done ? Knew ye not that a man, who is as I, in divin-
ing divineth?
16. And Judah said. What shall we say unto my lord?
what shall -we speak? and how shall we be justified? God
hath found out the iniquity of thy servants : behold, we are
servants to my lord, even we, also he in whose hand the cup is
found.
17. And he said. Far be it from me to do this : the man in
whose hand the cup is found, he shall be my servant ; and you,
go ye up in peace to your father.
18. And Judah came near unto him, and said, By me, my
lord, let thy servant, I pray, speak a word in the ears of my
lord, and let not thine anger be kindled against thy servant ;
because thou art even as Pharaoh.
19. My lord asked his servants, saying. Have ye a father
or a brother?
20. And we said unto my lord. We have an old father,
and a son of his old age, the youngest ; and his brother is dead,
and he alone is left of his mother, and his father lovetli him.
21. And thou saidst unto thy servants. Cause him to come
down unto me, that I may set mine eye upon him.
22. And we said unto my lord. The boy cannot leave his
father; and let him leave his father, and he will die.
23. And thou saidst unto thy servants, If your youngest
brother come not down with you, ye shall not add to see my
faces.
24. And it came to pass, when we came up unto thy ser-
vant, my father, we told him the words of my lord.
25. And our father said. Go again, buy us a little food.
26. And we said, We cannot go down: if our youngest
brother be with us we will go down ; becaiise we cannot see
the faces of the man, and our youngest brother be not with us.
27. And thy servant, my father, said unto us, Ye know
that my wife bare me two.
28. And one went forth from me, and I said. Surely by
tearing he was torn to pieces ; and I have not seen him since.
29. And ye take this also from [being] with my faces, and
572S— 5730.]
GENESIS.
269
hurt may betall liiin : and ye will cause my gray hair to go
down in evil to tlie grave.
30. And now, when I shall come to thy servant, my father,
and the boy he not with us ; and his soul is bound in his soul ;
31. And it shall come to pass, when he seeth that the boy
is not, he will die ; and thy servants shall cause the gray hair
of thy servant, our father, to go down in sorrow to the grave.
32. Because thy servant was surety for the boy from Lbeing]
with my fether, saying. If I bring him not back unto thee, I
shall sin against my father all days.
33. And now let thy servant, I pray, remain in the place
of the boy a servant to my lord ; and let the boy go up with
his brethren.
34. Because how shall I go up to my father, and the boy he
not with me? peradventure I shall see the evil that shall find
inv father.
THE CONTENTS
5728. THE subject treated of in the internal sense of this
chapter, is the medium between the internal celestial man, and
tlie external natural ; first, that the internal celestial man filled
the medium with spiritual truth from himself. The medium is
Benjamin : the spiritual truth with him is the silver cup of
Joseph : the internal celestial man is Joseph : the ten sons of
Jacob are the external natural man.
5729. The subject next treated of is the temptation of the
external natural man, and this until they submitted themselves
of their own accord to the internal celestial. The temptation
is described by their being accused, and by their returning in
despair to Joseph : their voluntary submission is described by
their all oftering themselves for servants, and by Judah offer-
ing himself in tneir stead : the conjunction of the external man
with the internal is not effected without temptation and spon-
taneous submission,
5730. In the representative historical sense, the subject
here treated of is the posterity of Jacob, that they were re-
jected ; but that they obstinately insisted on being represen-
tative. That they were rejected, is meant by the willingness
of Joseph to dismiss them, and only to retain Benjamin : that
they obstinately insisted, is involved in the contents of their
confession and supplication.
270
GENESIS.
[Chap. xliv.
THE INTERNAL SENSE.
5731. Verses 1, 2. AND he commanded him who was ovef
his house, saying, Fill the wallets of the men with food; as
much as they can carry, and put every one's silver in the mouth
of his wallet. And my cup, the silver cup, put in the mouth
of the wallet of the youngest, and the silver of his corn. And
he did according to the word which Joseph spake. And lie
commanded him who was over his house, saying, signifies in-
flux from himself. Fill the wallets of the men with food, sig-
nifies into the natural principle Avith the good of truth. As
much as they can carry, signifies to sufficiency. And put
every one's silver in the mouth of his wallet, signifies with
truth anew in the exterior natural principle. And my cup,
the silver cup, put in the mouth of the wallet of the youngest,
signifies interior truth given to the medium. And the silver
of his corn, signifies the truth of good. And he did according
to the word which Joseph spake, signifies that it was so done.
5732. Ver. 1. " And he commanded him who was over his
house, saying." — That hereby is signified influx from himself,
appears (1.) from the signification of commanding, as denoting
innux, see n. 5486 ; (2.) from the signification of " who was
over his house," as denoting who communicated : that it was
from himself, (viz., from the celestial internal, which Joseph
represents,) is evident. Why to command denotes influx is,
because, in heaven, no one is commanded or ordered, but
thought is communicated ; and he to whom it is communi-
thought, with a desire which wills that somewhat be done, is
influx, and on the part of the recipient is pel-ception ; where-
fore by commanding is also signified perception, n. 36G1, 3682.
Moreover, in heaven they not only think, but also discourse
together, yet concerning those things which are of wisdom :
in their discourse, however, there is nothing of command to
another, for no one wills to be a lord, and thereby to regard
another as a servant ; but every one is willing to minister and
to serve another. Hence the quality of the form of govern-
ment in the heavens is evident : this form is described by the
Lord in Matthew : " It shall not be so amongst you ; but who-
soever would become great amongst you, ought to be your
minister : and whosoever would be first, ought to be your ser-
vant," XX. 26, 27. Again : " He that is the greatest of you
shall be your servant. And whosoever shall exalt himself,
shall be humbled ; and whosoever shall humble himself, shall
be exalted," Matt, xxiii. 11, 12. This he does, who from the
heart loves his neighbour, or who is sensible of delight and
thereto. The communication of
5731— 5736.J
GENESIS.
271
blessedness in doing good to others, without any view to him-
self,— that is, who hath charity towards his neighbour.
5733. " Fill the wallets "of the men with food."— That
hereby is signified into the natural principle with the good of
truth, appears (1.) from the signification of xoallet^ as denoting
the exterior natural principle, see n. 5497 ; (2.) from the signi-
fication of food^ as denoting the good of truth, see n. 5340
5342, 5410, 5426, 5487, 5582, 5588, 5655. From these consid'
erations it is evident, that by " He commanded him who was
over his house, .... Fill the wallets of the men with food,"
is signified influx from himself into the natural princij^le with
the good of truth. As frequent mention occurs of the good of
truth, and the truth of good, it shall here be said what the
difference is: he who knows not what the celestial church is in
respect to the spiritual, cannot possibly know the difi'erence.
The truth of good is of the celestial church, and good of truth
is of the spiritual church : with those who were of the celes-
tial church, good was implanted in the will part, which is the
proper seat of good ; and from that good, that is, by that
good from the Lord, they had a perception of truth, hence they
had the truth of good. But with those who are of the spirit-
ual church, good is implanted in the intellectual part b}^ truth,
for all truth is of the intellectual part, and by truth they are
led to good ; for to do truth is to them good, hence they liave
the good of truth. This (viz., the good of truth) is properly
predicated of those who are of the spiritual church, but the
truth of good, although not properly, is also predicated of them.
This subject shall be spoken of elsewhere.
5734. " As much as they can carry." — That hereby is signi-
fied to sufficiency, appears without explication.
5735. "And put every one's silver in the mouth of his
wallet." — ^That hereby is signified with truth anew in the exte-
rior natural principle, appears (1.) from the signification of
silver^ as denoting truth, see n. 1551, 2954, 5658 ; (2.) from
the signification of the, mouth of a wallet, as denoting the
threshold of the exterior natural principle, see n. 5497. ^Vhat
the exterior natural principle is, and what, he interior, see
n. 4570, 5118, 5126, 5497, 5649. Why truth anew is denoted
is, because silver had before also been stored up in the mouth
of their wallets. Gen. xlii. 25, 27, 28, 35.
5736. Ver. 2. " And my cup, the silver cup, put in the
mouth of the wallet of the youngest." — That hereby is signified
interior truth given to the medium, appears (1.) from the signi-
fication of a silver cup, as denoting the truth of faith, which
is from the good of charity, see n. 5120 ; it is said " my cup,"
or Joseph's cup, because it denotes interior truth : Benjamin,
as he represents a medium, also as to truth, represents interior
truth, n. 5600, 5631,— thus spiritual truth, n. 5639; (2.) from
272
GENESIS.
[Chap, xliv.
the significatioL of " the mouth of the wallet," when predicated
of Benjamin as a medium, as deneting where it is adjoined to
the natural principle ; for a medium, that it may be a medium,
communicates with the external and with the internal, see n.
5411, 5413, 5586 ; its exterior is here the natural principle ; (3.^
from the representation of Benjamin, who is here " the young-
est," as denoting a medium, see n. 5411, 5413, 5413, 5688.
These considerations make numifest the signification of Joseph
putting his silver cup in Benjamin's wallet.
5737. " And the silver of his corn." — That hereby is signified
the truth of good, appears (1.) from the signification of silver^
as denoting truth, see n. 1551, 2954, 5658 ; (2.) from the significa-
tion of corn, as denoting good, see n. 5295, 5410 ; for the inte-
rior or spiritual truth, proceeding from the internal celestial
principle, which is Joseph, is the truth of good. "What the
truth of good is, see above, n. 5733.
5738. " And he did according to the word which Joseph
spake." — That hereby is signified that it was so done, is evi-
dent without explication.
5739. Verees 3 — 5. In the morning it was light : and the men
were sent away, they and their asses. They went forth from the
city, not being far off: and Joseph said unto him who was over
his house, Arise, follow after the men, and overtake them, and
say unto them. Wherefore do ye recompense evil fm^ good f Is it
not that in which my lord drinketh f and in which divining he
divineth ? Ye have ill done what ye have done. In the morning
it was light, signifies a state of illustration on the occasion. And
the men were sent away, they and their asses, signifies that the
external natural man was in some degree removed, with his
truths and scientifies. They went forth from the city, not being
for oft", signifies the quantum of removal. And Joseph said unto
him who was over his house, signifies perception and influx anew.
Arise, follow after the men, signifies that he ought now to adjoin
them to himself. And overtake them, signifies mediate adjunc-
tion. And say unto them, Wlierefore do ye recompense evil for
good? signifies. Why is there aversion ? Is it not that in which
my lord drinketh? signifies that the interior truth with them
was received from the celestial principle. And in whicli divining
he divineth ? signifies that the celestial principle knows hidden
things from its divine principle. Ye have ill done wliat ye have
done, signifies that it is contrary to the divine law to claim it
for themselves.
5740. Ver. 3. *' In the morning it was light." — That hereby
is signified a state of illustration on the occasion, appears from
the signification of morning, and of heing light, as denoting a
state of illustration. That morning in the supreme sense denotes
the Lord, see n. 2405, 2780, wlierefore when it is said, " In the
morning it was light," a state of illustration is signified; for all
5737— 5T43.] GENESIS. 273
illustration is from the Lord. To rise in the morning also de-
notes a state of illustration, see n. 3458, 3723.
5741. " And the men were sent away, they and their asses.^
— That hereby is signified the external natural man being in
some degree removed, with his truths and scientifics, appears
(1.) from the representation of the sons of Jacob, who are here
" the men," as denoting the truths of the church in the natural
principle, see n. 5403, 5419, 5427, 5458, 5512, consequently,
the external natural man, n. 5680 ; (2.) from the signification
of asses, as denoting scientifics, see n. 5492 ; (3.) from the sig-
nification of being sent away, and not far off, as denoting in
some degree removed, viz., the external natural man. Hence
it is evident, that by " the men were sent away, they and their
asses, .... not being far oflf," is signified the external natural
man, with his truths and scientifics, in some degree removed,
viz., from the celestial internal principle represented by Joseph.
Kelative to the signification of asses, it may be noted, that when
they served for riding on, they had another signification ; for
judges, kings, and their sons rode upon he-asses, she-asses, and
also upon mules, and they tlien signified truth and good ra-
tional, and also natural, see n. 2781 ; hence it was that the
Lord as a judge, and also as a king, when he entered Jeru-
salem, rode upon a she-ass with a foal ; for this was a badge of
judgment, and a badge of royalty. But asses had a diflTerent sig-
nification, when, as here, they served for carrying burdens ; they
then signified scientifics : nor are scientifics otherwise circum-
stanced. He who, in thinking of the things which relate to
man's interiors, goes no further than to the scientifics which are
of the memory, supposes that the all of man consists in scien-
tifics, not knowing that scientifics are the lowest things apper-
taining to man, and such as, for the most part, are closed up
when the body dies, see n. 2475 — 2480 ; but the things which
are in those scientifics (viz., truth and good, with their affec-
tions) remain ; and also with the evil there remain the false
and evil principles with their affections : scientifics are, as it
were, the body thereof. While man lives in the world, he has
those principles (viz., truth and good, or the false and evil) in
scientifics, for scientifics are containing vessels ; and they
contain, and thereby, as it were, carry interior things ;
therefore they are signified by asses, which serve for carrying
burdens.
5742. Ver. 4. "They went forth from the city, not being
far ofi"." — That hereby is signified the quantum of removal, ap-
pears from what goes before.
5743. " And Joseph said unto him who was over his house."
— ^That hereby is signified perception and influx anew, appears
from tlie signification of saying in the historicals of the Word,
as denoting to perceive, see frequently above ; and, as it de-
274
GENESIS.
[Chap, xliv
notes perception in respect to him who hears and receives, it also
denotes influx in respect to him who says ; for they mutually
answer to each other. The expression, " He commanded him
who was over his house," denotes influx from himself, see
n. 5732.
5744. " Arise, follow after the men." — That hereby is sig-
nified that he ought now to adjoin them to himself, appears from
the signification of "follow after the men, and overtake them,"
as denoting to adjoin ; for to follow denotes a mind to adjoin,
and to overtake denotes adjunction. The return of the sons of
Jacob is treated of in the remainder of this chapter, and in the
next, the manifestation of Joseph, by which circumstances is
signified the conjunction of the celestial of the spiritual prin-
ciple with truths in the natural. Hence it is evident that by
" follow after the men," is signified that he ought now to ad-
join them to himself.
5745. And overtake them." — ^That hereby is signified me-
diate adjunction, appears from the signification of "overtake
them," when applied to him who was over Joseph's house, as
denoting mediate adjunction.
5746. "And say iinto them, Wherefore do ye recompense
evil for good ?" — That hereby is signified, Why is there aver-
sion ? appears from the signification of recompensing evil for
good, as denoting to avert themselves ; for evil is nothing else
but aversion from good, for they who are in evil reject good,
(viz., the spiritual good which is of charity and faith.) That
evil is aversion, is manifest from the wicked in the other life :
in the light of heaven they appear with the feet upwards, and
with the head downwards, see 3641, thus altogether inverted,
consequently averted.
5747. Ver. 5. " Is it not that in which my lord drinketh ?"
— ^That hereby is signified that the interior truth with them
was received from the celestial principle, appears (1.) from the
signification of ciip, which is meant by " that in which my lord
drinketh," as denoting interior truth, see n. 5736; (2.) from the
representation of Joseph, who is here " my lord," as denoting
the celestial of the spiritual, see n. 5307,' 5331, 5332, in this
case the celestial principle, because the subject treated of is
interior truth, which is spiritual and proceeds from him : that
it was received, is signified by the cup, at Joseph's command,
being stored up in the mouth of Benjamin's wallet. They are
accused as if they had taken the cup : why they were so accused,
and yet the cup was stored up, is also manifest from the interior
sense, which is this : the truth, given by the Lord, is at first
received as if it were not given ; for man, befoi'e regeneration,
supposes that he procures truth for himself, and as long as he
supposes this, he is in spiritual theft. That for any one to claim
for himself, and to attribute to himself good and truth for
5744—5750.]
GENESIS.
275
righteousness and merit, is to take from the Lord what is His,
see n. 2609, 4174, 5135 : that this might be represented, was
the reason why it was so done by Joseph; nevertheless their
being accused of theft was with a view to effect conjunction,
for man, until he is regenerated, cannot believe otherwise. He
says, indeed, with his mouth, in conformity to what he has
been taught by doctrine, that all the truth of faith and the
good of cliarity is from the Lord; but still he does not believe
this, until faith is implanted in good, and then he first acknow-
ledges it from the heart. To confess from doctrine, and to
confess from faith, are entirely different; many can confess
from doctrine, even they who are not principled in good, for
doctrine to them is merely science ; but none can confess from
faith except they who are principled in spiritual good, that is,
in charity towards the neighbour. That they were accused of
theft in order that conjunction might be effected, is evident
from this circumstance also, that Joseph thereby brought them
back to himself, and for some time kept them in the thought
concerning that deed, and afterwards that he manifested him-
self, that is, conjoind himself with them.
5748. " And in which divining he divineth?" — That hereby
is signified that the celestial principle knows hidden things from
its divine principle, appears from the signification of divining,
as denoting to know hidden things. It is said from the divine
principle, because the celestial of the spiritual principle, which
is Joseph, represents truth from the divine principle, or truth
containing the divine principle, see n. 5703.
5749. " Ye have ill done what ye have done." — That hereby
is signified its being contrary to the divine law to claim it for
themselves, appears from the signification of the theft, which is
here meant by the evil which they had done, as denoting to
claim for themselves what is of the Lord, (viz., the truth which is
represented by Joseph's silver cup,) see n. 5747 ; that this is
contrary to the divine law, is evident, see n. 2609. Why man
ought not to claim for himself any thing which is from the
Lord, thus ought not to claim truth and good, is that man
may be in the truth : for as far as man is in the truth, so far he
is in. the light in which the angels in heaven are ; and as far as
he is in that light, so far he is in intelligence and wisdom ; and
as far as he is in intelligence and wisdom, so far he is in happi-
ness. This is the reason why man ought to acknowledge in
faith of heart, that nothing of truth and good is from himself,
but all from the Lord ; and this because it is so.
5750. Verses 6 — 10. And he overtook therriy and spake unto
them these words. And they said unto him. Wherefore doth my
lord speak according to these ivords f Far he it from thy servants
to do according to th is word. Behold th e silver, which we _ found in
the mouth of our wallets, we brought again unto thee from the lana
276
GENESIS.
[Chap, xliv
of Canaan ; and hoxo should we steal out of the house of thy lord
silver or gold f He with whom it is found of thy servants^ lei
him die^ and we also will he to my lord for servants. And he
said, Now also according unto your words so he it : he with whom
it is found shall be my servant, and ye shall he guiltless. And
he overtook them, signifies mediate adjunction. And spake
unto them these words, signifies the influx of this thing. And
they said unto him, signifies apperception. Wherefore doth my
lord speak according to these words ? signifies reflection why
such a thing flows-in. Far be it from thy servants to do accord-
ing to this word, signifies when it is not from the will. Behold,
the silver, which we found in the mouth of our wallets, signifies
when truth was freely given. We brought again unto thee from
the land of Canaan, signifies, Let it be submitted from a religious
principle. And how should we steal out of the house of thy
lord silver or gold ? signifies. Why then should we claim for onr«
selves truth and good, which are from the celestial divine prin-
ciple ? He with whom it is found of thy servants, let him die,
signifies that he is damned who does such a thing. And we also
will be to my lord for servants, signifies that they shall be asso-
ciated for ever, without freedom grounded in the proprium.
And he said, Now also according unto your words, signifies
that indeed it would be sotfrom justice. So be it, signifies a
milder sentence. He with whoni it is found shall be my servant,
signifies that he with whom it is, shall be for ever without his
own proper freedom. And ye shall be guiltless, signifies that
the rest shall be at their own disposal, because not joined in
the fault.
5751. Yer. 6. "And he overtook them." — ^That hereby is
signified mediate adjunction, appears from the things above,
n. 5745.
5752. " And spake unto them these words." — ^That hereby
is signified the influx of this thing, appears (1.) from the signi-
fication of speahing, as denoting influx, see n. 2951, 3037,
5481 ; (2.) from the signification of " these words," as denoting
a thing. In the original tongue the same expression denotes
both wo7'd and thing.
5753. Yer. 7. "And they said unto him." — ^That hereby is
signified apperception, appears from the signification of saying
in the historicals of the Word, as denoting perception.
5754. " Wherefore doth my lord speak according to these
words ?" — That hereby is signified renection why such a thing
flows-in, appears (1.) from the signification of speaking, as de-
noting to now-in ; (2.) from the signification of " according to
these words," as denoting that thing, or such a thing, spoken
of above, n. 5752. Eeflection is involved in the term, wherefore f
which is a term of self-interrogation.
5755. " Far be it from thy servants to do according to this
5751—5758.]
GENESIS.
277
word." — ^That hereby is signified when it is not from the will,
(viz., the will of claiming truth for themselves,) appears from
the signification of doing^ as denoting to will ; for every deed
is of the will: the deed itself is natural, and the will -is the
spiritual principle in which the deed originates. That it is not
from the will, is signified by the expression, " Far be it from
thy servants."
5756. Ver. 8. " Behold, the silver which we found in the
mouth of our wallets." — That hereby is signified when truth
was freely given, appears (l.)from the signiiication of silver, as
denoting truth, see n. 1551, 2954, 5658 ; (2.) from the signifi-
cation of " we found," as denoting what was freely given ; for
the silver of every one's corn was restored to him, thus was
freely given, see u. 5530, 5624 ; (3.) from the signification of
" the mouth of our wallets," as denoting the threshold of the
exterior natural principle, see n. 5497.
5757. " We brought again unto thee from the land of Ca-
naan."— That hereby is signified, Let it be submitted from a
religious principle, appears (l.)from the signification oi bringing
again, as denoting to submit, see n. 5624 ; (2.) from the signi-
fication of " the land of Canaan," as denoting a religious prin-
ciple. The land of Canaan signifies various things, because it
signifies such a principle as includes very many things ; for it
signifies the Lord's kingdom, and the church, consequently also
the man of the church, for he is a church : and signifying
those things, it signifies also the celestial principle of the church,
the good of love, and also its spiritual principle, the truth of
faith, and so forth ; in the present case, therefore, the religious
principle which is of the church ; for, from the religious prin-
ciple of the church, no one ought to claim for himself truth
and good. From these considerations it is evident, why one
expression sometimes signifies several things ; for when in the
complex it involves several things, it then also signifies the
things involved, according to the series of things in the in-
ternal sense. The land of Canaan denotes the Lord's kingdom,
see n. 1413, 1437, 1607, 3038, 3481, 3705 ; and also the church,
see n. 3686, 3705, 4447 ; from these flow the rest of its sig-
nificatioBs.
5758. " And how should we steal out of the house of thy
lord silver or gold ?" — ^That hereby is signified. Why then
should we claim for ourselves truth and good which are from
the celestial divine principle ? appears (1.) from the significa-
tion of stealing, as denoting, in the spiritual sense, to claim for
.one's self what is the Lord's, see above, n. 5749 ; (2.) from the
signification of silver, as denoting truth, see n. 1551, 2954,
5658 ; (3.) from the signification of gold, as denoting good, see
n. 113, 1551, 1552, 5658. The whole of this chapter treats of
spiritual theft, which consists in any one claiming for himself
278
GENESIS.
[Chap. xliv.
the good and truth which are from the Lord : this is a thing of
so great moment, that a man after death cannot be admitted
into heaven, until he acknowledge in heart that nothing of
good and truth is from himself, but from the Lord ; and that
whatsoever is from himself is nothing but evil : this is shown to
man after death by abundance of experience. The angels in
heaven perceive manifestly that every good and truth is from the
Lord, and, moreover, that by the Lord they are withlield from
evil, and kept in good, and thence in truth, and this by a
mighty force. This also it has been given me to perceive evi-
dently, now for several years, and also that as far as I have been
left to the proprium, or to myself, so far I have been overflowed
with evils ; and as far as I have been withheld thence by tlie
Lord, so far I have been elevated from evil into good. For
any one, therefore, to claim for himself truth and good, is con-
trary to the universal principle ruling in heaven, and also
contrary to the acknowledgment that all salvation is of mercy ;
that is, that man of himself is in hell, but that he is of mercy
withdrawn thence by tlie Lord. Man cannot be in humiliation,
nor consequently receptive of the Lord's mercy (for tliis flows-in
only in humiliation, or into a humble heart), unless he acknow-
ledge that from himself there is nothing but evil, and that all
good is from the Lord : without this acknowledgment man at-
tributes to himself for merit, and finally for justice, whatsoever
he does; for to claim for himself the truth and good which is
from the Lord, is to justify himself. Hence is the spring of
all evils ; for in this case he respects himself in every thing
which he does to his neighbour, and in so doing, loves himself
above all others, whom he thus despises ; if not in mouth, yet
in heart.
5759. Yer. 9. " He with whom it is found of thy servants,
let him die." — That hereby is signified that he is damned who
does such a thing, appears from the signification of dying,
as denoting to be damned; for spiritual death is nothing but
damnation : that they who claim for themselves the truth and
good which are the Lord's cannot be in heaven, but that they
are out of heaven, is evident from what was said above, n.
5758 ; and they who are out of heaven, are damned. The
above law is a law of judgment from truth ; but when judgment
is at the same time done from good, then they who do truth
and good, and, from ignorance or simplicity, attribute those
principles to themselves, are not damned, but in the other life,
by a mode of vastation, are liberated : and since every one
ought to do truth and good as from liimself, but still to believe
that it is from the Lord, see n. 2882, 2883, 2891, wlien he
does so, growing up and increasing in intelligence and faith,
he puts ofi" the above fallacy, and at length in heart acknow-
ledges that all his endeavour to do good, and to think truth,
5759— 5763.J
GENESIS.
279
was and is from the Lord. He, therefore, who was sent
by Joseph, confirms indeed that judgment, (viz., that he should
die with whom the cup was found,) but presently rejects it, for
he says, " Now also according unto your words so be it : he
with whom it is found shall be my servant, and you shall be guilt-
less ;" by which words is signified a milder sentence. But the
case is otiierwise with those who do this, not from ignorance
and simplicity, but from principles whicli they have confirmed
by faith and also by life; nevertheless, inasmuch as they do
good, the Lord from mercy reserves with them somewhat of
Ignorance and simplicity.
5760. " And we also will be to my lord for servants." — That
hereby is signified that they shall be associated for ever, with-
out freedom grounded in the proprium, appears (L) from
the signification of " we also," as denoting being associated ;
(2.) from the signification of heing for servaiits, as denoting
to be without freedom derived from the proprium ; for he who
is a servant is without freedom grounded in the proprium,
being dependent on the proprium and freedom of his lord.
What it is to be without freedom grounded in the proprium,
will be shown, by the divine mercy of the Lord, in what
follows.
5761. Yer. 10. "And he said. Now also according unto
your words." — ^That hereby is signified that indeed it would be
so from justice, appears from what was explained above, n.
5758, 575*9 : that it would be so from justice, (viz., that he should
die who does this,) is signified by " Now also according to your
words." But a milder sentence now follows.
5762. "So be it." — That hereby is signified a milder sen-
tence, appears from what now follows, where that milder sen-
tence is dictated.
5763. "He with whom it is found shall be my servant." —
That hereby is signified that he with whom it is, shall be for
ever without his own proper freedom, appears from the signifi-
cation of a servant, as denoting to be without proper freedom,
see above, n. 5760. The case herein is this : Joseph's silver
cup, placed by Joseph's order with Benjamin, signifies interior
truth, n. 5736, 5747. He who is in interior truth, knows that
all truth and good is from the Lord, and also that all freedom
grounded in the proprium, or in man himself, is infernal ; for
man, when he does or thinks any thing from his own proper
freedom, does and thinks nothing but evil, in consequence
whereof he is a servant of the devil, for all evil flows-in from
bell : he is also sensible of delight in that freedom, because it
agrees with the evil in which he is, and into which he was born.
This proper freedom must therefore be put off, and in its stead
must be put on celestial freedom, which consists in willing good,
and thence doing good, and in desiring truth, and thence think-
280
GENESIS.
[Chap. xliv.
Ing truth : when a man receives this freedom, he is then a ser-
vant of the Lord, and in essential freedom ; but not in the
servile principle in which he was heretofore, which appeared
as freedom. This now it is to be for ever without proper free-
dom: what freedom is, and from whence, see n. 2870 — 2893,
and that essential freedom consists in being led of the Lord, n.
2890.
5764. " And ye shall be guiltless." — ^That hereby is signi-
fied that the rest shall be at their own disposal, because not
joined in the fault, appears from the signification of guiltless
in respect to a servant, as denoting to be at his own disposal :
because not joined in the fault, is a consequence. Amongst
the Gentiles it was formerly a custom, when one sinned, to
make his companions also sharers in his guilt, yea, even to
punish a whole household for the crime of one of its members ;
but such a law is derived from hell ; for there all companions
conspire together to do evil. The infernal societies are so con-
stituted, that they act together in unity against good, thus they
are kept in consociation, although every one cherishes deadly
hatred against another; their union and friendship is that of
robbers : hence, as in hell companions conspire together to do
evil, when they do it they are all punished. But to exercise
this law in the world also, is altogether contrary to the divine
order, for in the world the good are consociated with the bad,
and because no one is acquainted with the interiors of another,
neither, in most cases, cares about them, therefore the divine
law for men is, that every one shall suffer the punishment of his
own iniquity ; as it is written in Moses : " Tlie fathers shall not
die because of the sons, and the sons shall not die because of
the fathers ; fivery one shall be put to death in his own sin,"
Deut. xxiv. 16. And in Ezekiel : "The soul that hath sinned,
it shall die : the son shall not bear the iniquity of the father,
neither shall the father bear the iniquity of the son : the justice
of the just shall be upon him, and the wickedness of the wicked
shall be upon him," xviii. 20. From these considerations it
is evident, how the case is with what the sons of Jacob here
said, " He with whom it is found of thy servants, let him die,
and we also will be to my lord for servants ;" but he who was
sent by Joseph, changed that judgment and said, " He with
whom it is found shall be my servant, and ye shall be guilt-
less ;" in like manner in wliat follows, where Judah says to
Joseph, " Behold, we are servants to my lord, even we, also he
in wnose hand the cup is found. And he (Joseph) said, Far be
it from me to do this : the man in whose hand the cup is found,
he shall be my servant ; and you, go ye up in peace to your
father," verses" 16, 17.
5765. Verses 11, 12. And they hastened^ and caused to de-
scend every one his wallet to the earth : and they opened every
5764—5771.]
GENESIS.
281
one his wallet. And he searched in the eldest he heg-an, and
in the youngest he left off : and the cup was found in Benja-
min''s wallet. And they hastened, signifies impatience. And
caused to descend every one his wallet to the earth, signifies
that tliey brought those things which were in the natural prin-
ciple, even to things sensual. And they opened every one his
Avallet, signifies that thus they might manifest the thing to
themselves. And he searched, signifies investigation. In the
eldest he began, and in the youngest he left ofi", signifies order.
And the cup was found in Benjamin's wallet, signifies that in-
terior truth from the celestial principle was with the medium.
5766. Verse 11. "And they hastened." — That hereby is
ing, when they are in ttie ardour of exculpating themselves, as
denoting impatience.
5767. "And caused to descend every one his wallet to the
earth." — ^That hereby is signified that they brought those things
which were in the natural principle, even to things sensual, ap-
pears (1.) from the signification of causing to descend, when re-
specting those things which follow, as denoting to bring to ;
(2.) from the signification of wallet, as denoting the exterior
natural principle, see u. 5497 ; (3.) from the signification of the
earth, when it is said that they " caused to descend " thereto,
as denoting what is lowest and last, thus the sensual principle ;
for the sensual principle is the lowest and last, inasmuch as
sensual things are set in the threshold to the world which en-
compasses without. To bring to things sensual is altogether
to confirm the reality of a thing, for the thing is then brought
down even to the witness of the things of sense.
5768. " And they opened every one his wallet." — That here-
by is signified that thus they might manifest the thing to them-
Belves, appears from the signification of opening a wallet, as
denoting to open what is in the natural principle, thus to
manifest a thing.
5769. Yer. 12. " And he searched." — ^That hereby is signi-
fied investigation, appears without explication.
5770. "In the eldest he began, and in the youngest he left
off." — ^That hereby is signified order, appears from what was
said, n. 5704.
5771. "And the cup was found in Benjamin's wallet." — That
hereby is signified that interior truth from the celestial principle
was with the medium, appears (1.) from the signification of cup,
as denoting interior truth, see n, 5736 ; (2.) from the represen-
tation of Benjamin, as denoting a medium, see n. 5411, 5413,
5443 ; that that truth from the celestial principle was with the
medium, is signified by the cup being put in Benjamin's wallet,
at the command of Joseph. These things have been clearly
shown before.
signified ii
from the signification of hasten-
282
GENESIS.
[Chap. xliv.
5772. Yerses 13 — 17. And they rended their garments ;
and every one laded upon his ass, and they returned to the city
And Judah and his orethren went in to the house of Joseph ;
and he, yet he was there: and they fell hefore him to the earth.
And Joseph said unto them, What deed is this which ye have
done ? Knew ye not that a man, who is as I, in divining di-
vineth ? And Judah said, What shall we say unto my lord ?
what shall we speak? and how shall we he justified f God hath
found out the iniquity of thy servants : hehold, we are servants
to my lord, even we, also he in whose hand the cup is found.
And he said. Far he it from me to do this : the man in whose
hand the cup is found, he shall he my servant / and you, go ye
up in peace to your father. And they rended their garments,
signifies mourning. And every one laded upon his ass, and
they returned to the city, signifies that from sensiials, truths were
brought back into scientifics. And Judah and his brethren
went in, signifies the good of the church with its truths. To
the house of Joseph, signifies communication with the internal.
And he, yet he was there, signifies foresight. And they fell
before him to the earth, signifies humiliation. And Joseph
said unto them, signifies their perception on the occasion. What
deed is this which ye have done ? signifies that to claim for
themselves what is not their own is an enormous evil. Knew
ye not that a man, who is as I, in divining divineth ? signifies
that it cannot be hidden from him who sees things future and
concealed. And Judah said, signifies perception given to the
good of the church in the natui-al principle. What shall we say
unto my lord ? what shall we speak ? signifies fluctuation. And
how shall we be justified ? signifies that we are guilty. God
hath found out the iniquity of thy servants, signifies confession.
Behold, we are servants to my lord, signifies that they should
for ever be deprived of their own proper freedom. Even we,
signifies as well the associated. Also he in whose hand the cup
is found, signifies as he with whom was interior truth from the
celestial divine principle. And he said. Far be it from me to
do this, signifies that it shall in no wise be so done. The man
in whose hand the cup is found, signifies but that he with whom
is interior truth, received from the divine. He shall be my ser-
vant, signifies that he shall be for ever subjected. And you,
go ye lip in peace to your father, signifies that the associated,
with whom that truth was not, should return to their former
state.
5773. Ver. 13. "And they rended their garments." — That
hereby is signified mourning, appears from the signification of
rending garments, as denoting mourning on account of lost
truth, see n. 4763, in the present case on account of truths
derived from the proprium, which they could no longer claim
for themselves, because they offered themselves for servants^ as
5772—5774.]
GENESIS.
283
•well before him who was over Joseph's house, (verse 9,) as
before Joseph himself, (verse 16,) by which is signified that
they were without freedom derived from the proprium, thus
without truths derived from themselves. In regard to mourn-
ing on account of truths derived from the propiium, which is
signified by rending tlieir garments, and offering themselves
for servants, it is to be noted, that with those who are regene-
rated this turning takes place, viz., that they are first led by
truth to good, and afterwards from good to truth ; when this
turning is effected, or when the state is changed, and becomes
inverted in regard to the prior state, there is mourning; fo.
they are then let into temptation, whereby the things of the
proprium are weakened and debilitated, and ^ood is insinuated,
and with good a new will-desire, and with this a new freedom,
thus a new proprium. This is represented by Joseph's breth-
ren from despair returning to Joseph, and offering themselves
to him for servants, and being detained a considerable time in
that state ; also by Joseph not manifesting himself to them
until after that temptation ; for when temptation is past, the
Lord shines in with comfort.
5774. " And every one laded upon his ass, and they re-
turned to the city." — That hereby is signified that, from sen-
suals, [things of sense,] truths were brought back into scienti-
fics, appears (1.) from the signification of an ass, as denoting
what is scientific, see n. 5492 ; why lading an ass signifies tc
bring back from sensuals, is because by each causing his wal-
let to descend to the earth, is signified to bring those things
which are in the natural principle even to sensuals, see n.
5767 ; to lift it up thence is here meant by lading : (2.) from
the signification of city, as denoting doctrinal truth, see n. 402.
2449, 2943, 3216. What is meant by bringing truths back
from sensuals to scientifics shall be briefly explained. Sen-
suals are one thing, scientifics another, and truths another;
they mutually succeed each other, for from sensuals exist scien-
tifics, and from scientifics truths. The things which enter by
the senses are stored up in the memory, and thence man ga-
thers what is scientific, or from them perceives the scientific
which he learns ; from scientifics he next gathei-s truths, or
from them perceives the truth which he learns : thus also
every man advances from boyhood upwards: as a boy he
thinks and apprehends things from sensuals ; advancing in age,
he thinks and apprehends things from scientifics, and after-
wards from truths: this is the way to the judgment into
which man grows by age. Hence is manifest that sensuals,
scientifics, and truths are distinct, yea, that they remain dis-
tinct, insomuch that man is sometimes in sensuals, as when he
thinks nothing else but what sensuals present; sometimes in
scientifics, as when he elevates himself from sensuals, and
284
GENESIS.
[Chap. xliv.
thinks interiorly; and sometimes in truths, which are gathered
from scientifics, as when he thinks yet more interiorly. Every
one who reflects, may know these things of himself ; man may
also bring down truths into scientifics, and see the former in
the latter; he may likewise bring down scientifics into sensuals,
and in the latter contemplate the former ; as also vice versa.
From these considerations now it is evident what is meant by
bringing those things, which are in the natural principle, even
to sensuals, and from sensuals bringing back truths into scien-
tifics.
5775. Ver. 14. " And Judah and his brethren went in." —
That hereby is signified the good of the church with its truths,
appears (1.) from the representation of Jiidah, as denoting
the good of the church, see n. 5583, 5603 ; (2.) from the repre-
sentation of his bretliren, as denoting truths in the natural prin-
ciple. Why Judah went in, and spake with Joseph, but not
Reuben the first-born, or another of them, is, because Judah
principally represented good, and it is good which communi-
cates with the celestial principle from the divine ; but not
truths, for truths have no communication with the divine
[being or principle] but by good. Hence it is that Judah alone
spake.
5776. "To the house of Joseph." — That hereby is signi-
fied communication with the internal, appears (1.) from the
signification of entering into a house, as denoting communi-
cation ; (2.) from the representation of Joseph, as denoting
what is internal, see n. 5469. "Why entering into a house
denotes communication is, because by house is signified the man
himself, n. 3128, 5023, thus what constitutes the man, (viz.
his mind with truth and good,) n. 3538, 4973, 5023 : where-
fore when mention is made of entering a house, it denotes to
enter into his mind, thus to have communication.
5777. " And he, yet he was there." — That hereby is signi-
fied foresight, may appear from this consideration, that their
return was foreseen by Joseph, and that on this account he re-
mained at home, in order to manifest himself to Benjamic, and
consequently to the rest; in the internal sense, that conjunc-
tion of the truth in the natural principle might be efi"ected
with the celestial divine principle. The term foresight is used,
because in the supreme sense the Lord is treated of, who in that
sense is Joseph.
5778. "And they fell before him to the earth."— That
hereby is signified humiliation, appears without explicatioi .
5779. Ver. 15. "And Joseph said unto them."— That
hereby is signified their perception on the occasion, appears
from the signification of saying, as denoting perception : why
it denotes their perception is, because Joseph said, and by Jo-
seph is represented the internal ; and from the internal, that
5775— 5784.J
GENESIS.
285
is, through the internal from the Lord, comes all perception,
there being no other source of perception, nor even of sensa-
tion. It appears that sensation, and also apperception, come
by influx from what is external ; this however is a fallacy ; for
the internal principle is the subject of sensation through the
external. The senses placed in the body are nothing but or-
gans or instruments subservient to the internal man, that he may
be sensible of the things of the world ; wherefore the internal
flows-in into the external, that it may have sensation, in order
thence to apperceive and to be perfected ; but not vice versa.
5780. " What deed is this which ye have done ?"— That
hereby is signified that to claim for themselves what is not
their own is an enormous evil, appears from the signification
of the theft of which they were accused, as denoting to claim
for themselves the truth and good which is the Lord's. This
is the deed which is meant in the internal sense: what the
quality of that evil is, see above, n. 5749, 5758.
5781. "Knew ye not that a man, who is as I, in divining
divineth ?" — That hereby is signified that it cannot be hidden
frdm him who sees thijigs future and concealed, appears from
the signification of divining^ as denoting to know, from his
own divine principle, things concealed, see n, 5748 ; and also
things future, because it is predicated of the Lord, who is Jo-
seph in the supreme sense. That it cannot be hidden, is evi-
dent from the words themselves.
5782. Yer. 16. "And Judah said." — ^That hereby is signi-
fied perception given to the good of the church in the natural
Erinciple, appears (1.) from the signification of saying in the
istoricals of the Word, as denoting perception, see frequently
above : why it is said, given, is because all perception comes
from the internal, that is, flows-in through the internal from
the Lord, see n. 5779 ; (2.) from the representation of Judah,
as denoting the good of the church, see n. 5583, 5603, 5775.
Concerning Judan, it is to be noted that in the supreme sense
he represents the Lord as to the Divine Love, and in the in-
ternal sense his celestial kingdom, see n. 3654, 3881, thus the
celestial principle of love in that kingdom : here, therefore,
he represents the good of love of the church in the natural
principle, because now he is amongst those who represent the
tilings in the natural principle, which were to be conjoined
■with the internal.
5783. "What shall we say unto my lord? what shall we
speak ?" — That hereby is signified fluctuation, appears from
the feeling expressed in these words, as denoting fluctuation.
5784. "And how shall we be justified?" — That hereby is
signified that we are guilty, appears from the signification of
"now sliall we be justified?" (that is, that they cannot be jus-
tified,) as denoting that they are guilty ; for he who cannot be
286
GENESIS.
[Chap. xHv.
justified, is guilty. That they acknowleaged themselves guilty,
is evident from tneir offering themselves for servants to Joseph.
5785. " God hath found out the iniquity of thy servants."
— That hereby is signified confession, that is, that they had
done unjustly ; in this instance because they had sold Joseph ;
in the internal sense, because they had alienated themselves
from truth and good, and had thereby separated themselves
from the internal, appears without explication.
578G. " Behold, we are servants to my lord." — That hereby
is signified that they should for ever be deprived of their own
proper freedom, appears from the signification of servants, as
denoting to be without freedom derived from the proprium,
see n. 5760, 5763: what is meant by being deprived of free-
dom derived from the proprium, has also been shown in the
passages now cited ; but as it is a point of the greatest moment,
It shall again be spoken of. There is an external man, and
there is an internal ; the external man is that whereby the in-
ternal acts, for the external is only an organ or instrument of
the internal ; the external, therefore, should be altogether sub-
ordinate and subject to the internal ; when it is subject, then
heaven, through the internal, acts into the external, and disposes
it to such things as are of heaven. The contrary coines to pass
when the external is not subject, but has dominion ; and the
external then exercises dominion, when for an end man has
the pleasures of the body and of the senses, and especially the
things which are of self-love and the love of the word, but
not the things which are of heaven. To have for an end is to
love the one and not the other ; for when man has such things
for an end, he then no longer believes that any internal is
given, nor that in himself there is that which shall live when
the body dies ; for his internal, because it is without dominion,
only serves the external by enabling it to think and reason
against good and truth, for no other influx is then open through
the internal : hence also it is, that such persons altogether de-
spise, yea, are averse from the things of heaven. From these
considerations it is plain, that the external, which is the same
with the natural man, ought to be altogether subject to the
internal, which is spiritual ; and consequently, to be without
freedom derived from the proprium. Freedom derived from
the proprium consists in the indulgence of all kinds of plea-
sures ; in despising others in comparison with ourselves ; in
subjecting them to ourselves as servants, or otherwise in per-
secuting and hating them ; in delighting in the evils which
befall them, and especially in those which we ourselves, by
study or deceit, bring upon them, and in desiring their death.
Such are the things which come fi-om freedom derived from
the proprium ; hence it is evident what is man's quality when
he is in that freedom, — that is, that he is a devil under a hu-
5785—5793.]
GENESIS.
287
man form. But when man loses that freedom, he then re-
ceives from the Lord celestial freedom, which is altogether
unknown to tiiose who are in freedom derived from the pro-
prinm: these latter suppose that, were they deprived of that
freedom, nothing of life would remain, when nevertheless
real life then commences, and wisdom then comes, with real
delight, blessedness, and happiness, because this freedom h
from the Lord.
5787. "Even we." — 'That hereby is signified as well the
associated, appears from the signification of the expression
*' even we," as denoting the associated, see above, [" we
also,"] n. 5T60.
5788. " Also he in whose hand the cup is found." — That
hereby is signified as he with whom was interior truth from
the celestial divine principle, appears (1.) from the signification
of the words "in whose hand," as denoting with whom ; (2.)
from the signification of the cup, as denoting interior truth,
see n. 5736 ; (3.) from the representation of Joseph, as denot-
ing the celestial divine principle.
5789. Yer. 17. "And he said, Far be it from me to do this."
— That hereby is signified that it should in no wise be so done,
appears without explication.
5790. "The man in whose hand the cup is found." — That
hereby is signified he with whom was interior truth, received
from the divine [being or principle], appears from what was
said above, n. 5788.
5791. "He shall be my servant." — That hereby is signified
that he shall be subject for ever, appears from the signification
of servant, as denoting to be for ever without freedom derived
from the proprium, thus denoting to be subject for ever : see
above, n 5786.
5792. "And you, go ye up in peace to your father." — That
hereby is signified that the associated, with whom' that truth
was not, should return to their former state, appears (1.) from
the representation of the ten sons of Jacob, as denoting the
associated, with whom the cup was not found, that is, interior
truth, which is signified by the cup, n. 5736, 5788, 5790 ; (2.)
fronj the signification of going up in peace to their father, as
denoting to return to a former state ; for when they are not
acceptea by the internal, which is Joseph, then the former state
awaits them.
5793. Verses 18 — 31. AndJudah came near unto him, and
said, By me, my lord, let thy sei'vant, I pray, speak a word in
the ea?'s of my lord, and let not thine anger he kindled against
thy servant; hecause as thou art, so is Pharaoh. 3fy lord
asked his servants, saying, Have ye a father or a hrother ?
And we said unto my lord. We have an old father, and a son
of his old age, the youngest / and his Ir other is dead, and he
288
GENESIS.
[Chap. xliv.
alone is left to his mother, and his father loveth him. And
thou saidst xmto thy servants, Cause him to come down unto
me, that 1 may set mine eye upon him. And we said unto my
lord. The hoy cannot leave his father ^ and let him leave his
father, ayid he xoill die. And thou saidst tinto thy sei'vants.
If your youngest brother come not down with you, ye shall not
add to see my faces. And it came to pass, when we came yp
unto thy servant, my father, we told him the words of my lorn.
And our father said^ Go again, huy us a little food. And we
said, Ws cannot go down : if our youngest brother he with us
we will go down ; because we cannot see the faces of the man,
and our youngest brother he not with us. And thy servant, my
father, said unto us, Ye know that my wife hare me two. And
one went forth from me, and I said. Surely by tearing he was
torn to pieces / and I have not seen him since. And ye take
this also from (being) with my faces, and hurt may befall him :
and ye will cause my gray hair to go down in evil to the grave.
And now, when I shall come to thy servant, my father, and
the boy be not with us j and his soul is bound in his soul ^
and U shall come to pass, when he seeth that the boy is not, he
will die / and thy servants shall cause the gray hair of thy
servant, oiir father, to go down in sorrow to the gra/ve. And
Judah came near unto him, signifies communication of the
external man with the internal by good. And said, signifies
perception. By me, my lord, signifies supplication. Let thy
servant, I pray, speak a word in the ears of my lord, signifies
concerning receiving and hearing. And let not thine anger be
kindled against thy servant, signifies lest he avert himself. Be-
cause as thou art, so is Pharaoh, signifies that he has dominion
over the natural principle. My lord asked his servants, saying,
signifies the perception of their thought. Have ye a father or
a brother? signifies that it is good from which [truths in the
natural principle are derived], and truth by which [is eflected
the conjunction of the truths of the church in the natural prin-
ciple with spiritual good]. And we said unto my lord, signi-
fies reciprocal perception. We have an old father, signifies that
they have spiritual good from which [truths in the natural prin-
ciple are derived]. And a son of his old age, the youngest,
signifies truth thence derived which is new. And his brother
is dead, signifies that internal good is not. And he alone is left
to his mother, signifies that that truth is the only truth of the
church. And his father loveth him, signifies that it has con-
junction with spiritual good from the natural principle. And
thou saidst unto thy servants, signifies perception given. Cause
him to come down unto me, signifies that that new truth should
be subjected to internal good. That I may set mine eye upon
him, signifies the influx, then, of truth from good. And we
said unto my lord, signifies reciprocal perception. The boy
5794.1
GENESIS
289
cannot leave his father, signifies that that truth cannot be sepa-
rated from spiritual good. And let him leave his father, and
he will die, signifies that, if it should be separated, the church
would perish. And thou saidst unto thy servants, signifies per-
ception respecting that thing. If your youngest brother come
not down with you, signifies if it be not subjected to internal
good. Ye shall not add to see my faces, signifies that thus there
will be no morcy, and no conjunction with truths in the natural
principle. And it came to pass, when we came up unto thy
servant, my father, signifies elevation to spiritual good. We
told him the words of my lord, signifies the knowledge of that
thing. And our father said, signifies apperception from spirit-
ual good. Go again, buy us a little food, signifies that the
good of truth should be appropriated. And we said. We can-
not go down, signifies objection. If our youngest brother be
with us, we will go down, signifies unless there be united a con-
joining medium. Because we cannot see the faces of the man,
signifies because there will be no mercy and no conjunction.
And our youngest brother be not with us, signifies unless by a
medium. And thy servant, my father, said nnto us, signifies
perception from spiritual good. Ye know that my wife bare
me two, signifies that if there be spiritual good which is of the
church, there will' be internal good and truth. And one went
forth from me, signifies the apparent departure of internal
good. And I said, Surely by tearing he was torn to pieces, sig-
nifies the apperception that it perished by evils and falses. And
I have not seen him since, signifies because it was lost. And
ye take this also from (being) with my faces, signifies if new
truth also depart. And hurt may befall him, signifies by evils
and falses. And ye will cause my gray hair to go down in evil
to the grave, signifies that spiritual good would perish, and
thus the internal of the church. And now, when I shall come
to thy servant, my father, signifies the good of the church, cor-
responding to spiritual good, Avhich is of the internal church.
And the boy be not with us, signifies if new truth be not united.
And his soul is bound in his soul, signifies since the conjunction
is close. Aiid it shall come to pass, when he seeth that the boy
is not, he will die, signifies that spiritual good would perish.
And thy servants shall cause the gray hair of thy servant, our
father, to go down in sorrow to the grave, signifies that the
church will have come to its end.
5794. Yer. 18. "AndJudah came near unto him," — Tliat
hereby is signified communication of the external man with the
internal by good, appears (1.) from the signification of coming
to speak with any one, as denoting communication ; (2.) from
the representation of Jxidali., as denoting the good of the church
in the natural principle, see n. 5782. Why the communication
of the external man with the internal is denoted is, because Ju-
VOL. VI. 19
290
GENESIS.
[Chap, xliv.
dab represents the good of the clmrch in the natural principle,
or the external man, and Joseph, good in the internal : the
communication is by good, because communication is not given,
except by good ; not even by truth, unless in truth there be
good.
5795. "And said." — That hereby is signified perception,
appears from the signification of saying, as denoting percep-
tion : see frequently above.
5796. "By me, my lord." — That hereby is signified suppli-
cation, is evident from what follows.
5797. "Let thy servant, I pray, speak a word in the ears of
my lord." — That hereby is signified reception and hearing, viz.,
supplication concerning tliem, appears (1.) from the significa-
tion of speaking a word, as denoting influx, see n. 2951, 5481,
and as it denotes influx, it denotes also reception on the part
of another, n. 5743 ; (2.) from the signification of ears, as de-
noting obedience, see n. 4551, 4653, here favourable hearkening
or hearing, because an inferior speaks to a superior. Hence it
is manifest, that by the words, " Let thy servant, I pray, speak
a word in the ears of my lord," is signified supplication con-
cerning reception and hearing.
5798. " And let not thine anger be kindled against thy ser-
vant."— That hereby is signified lest he avert himself, appears
from the signification of anger, as denoting aversion, see n.
5034, for lie who is angr}' with another, averts himself from
him, because he does not think like him, but in that state
against him. That anger is aversion, is evident from several
passages in the Word, especially from those where to Jehovah
or the Lord anger and wrath are attributed, by which is signi-
fied aversion : not that Jehovah or the Lord ever averts himself,
but that man does ; and when man averts himself, it appears to
him that the Lord does so, for he is not heard : thus the Word
speaks according to a>ppearance. And because anger is aver-
sion, it denotes also oppugnance [assault] against good and
truth, on the part of those who have averted themselves ; but
on the part of those who have not done so, it denotes not op-
pugnance, but repugnance,* because it is aversion from evil
and the false. That anger denotes oppugnance [assardt] was
shown, n. 3614 : that it denotes also aversion, and, when good
and truth are assaulted,j9wni^sAmm^, is evident from the follow-
ing passages : " Woe unto them that decree statutes of iniqui-
?! . . . They shall fall beneath the bound, and beneath the slain,
et in all this his anger is not turned away .... Woe to Ashur,
the rod of mine anger .... I will send him against the hypocri-
tical nation, and against the people of my wrath I will com*
• It may be needful to inform the unlearned reader, thoX oppugnance sigaifiec
making an assault, repuguxnee resisting an assault made.
5795—5798.]
GENESIS.
291
mand hi in. ... He doth not think what is right, and his heart
doth not meditate wliat is right," Isai. x. 1, 4 — 7. Anger and
wratli here denote aversion and oppugnance on tlie part of man :
in this state punishment and non-hearing appear as anger ; and,
because it is on the part of man, it is said, "Woe unto them
that decree statutes of iniquity ! . . . He doth not think what is
right, and iiis heart doth not meditate what is right." Again :
"Jehovah [cometh] with, the weapons of his anger to destroy all
the earth. . . . Behold, the day of Jehovah cometh, cruel, and
[a day] of indignat'iGn and of wrath, and of anger ; to make
the earth a waste, tliat he may destroy the sinners thereof from
off it. ... I will shake the heavens, and the earth shall shake
out of her place, in the indignation of Jehovah Zehaoth, and in
the day of the wrath of his anger^'' Isai. xiii. 5, 9, 13. Hea-
ven and earth here denote the church, which, because she had
averted herself from truth and good, is described as a waste,
and her destruction, by the indignation, anger, and wrath of
Jehovah ; when yet the contrary is altogether the case, and it
is the man who is in evil that is indignant, angry, and wrath-
ful, and also opposes himself against good and truth : the pun-
ishment, which is from evil, is attributed to Jehovah'because of
the appearance; elsewhere, in the Word throughout, the last
time of the claurch and its destruction is called " the day of the
anger of Jehovah." Again: "Jehovah hath broken the staff
of the wicked, the rod of the rulers. Smiting the people in
fury, with a stroke not curable : ruling tlie nations ^oith anger^''
Isai. xiv. 5, 6. Here the; sense is the same, the case in this
respect being like that of a culprit, who is punished by the law;
but who attributes to the king, or to the judge, and not to him-
self, the evil of punishment. Again : " They (Jacob and Is-
rael) were not willing to walk in his (Jehovah's) ways, neither
heard they his law. And he hath poured out upon him the
wrath of his anger, and the violence of war, xlii. 24, 25.
And in Jeremiah : " I myself will fight with you by a stretched-
out hand, and by a strong arm, and in anger, and in wrath,
and in great indignation. . . . Lest my fury go forth as fire, and
hum that none can quench it ; because of the evil of your do-
ings," xxi. 5, 12. Fury, wrath, and great indignation are
here nothing else but evils of punishment, on account of aver-
sion and oppugnance against good and truth. From the divine
law all evil is accompanied by punishment, and, wonderful it
is ! in the other life evil and punishment cleave closely toge-
ther ; for no sooner does an infernal spirit exceed his accus-
tomed evil, than the punishing spirits are present, and punish,
and this without advertence. That the evil of punishment is
on account of aversion [from good and truth], is manifest, for
it is said, " Because of the evil of your doings." So in David :
" He sent into them the xorathofhis anger, indignation, and fury,
292
GENESIS.
[Chap. xliv.
and straightness, and the letting-in of evil angels. He directed
the way of his anger ; He spared not their soul from death,"
Psalm Ixxviii. 49, 50. See also Isai. xxx. 27, 30 ; xxxiv. 2 ;
liv. 8 ; Ivii. 17 ; Ixiii. 6 ; Ixvi. 15 ; Jere. iv. 8 ; vii. 20 ; xv.
14; xxxiii. 5; Ezek. v. 13,15; Dent. ix. 19,20; xxix. 19,
20, 22, 23 ; Apoc. xiv. 9, 10 ; xv. 7. Wrath, anger, indigna-
tion, and fury, in these passage? also, denote aversion, oppiig-
nance, and the punishment thence resulting: the punishment
of aversion and oppugnance is attributed to Jehovah or the
Lord, and is called anger, wrath, and fury in Him, because the
nation descended from Jacob was to be kept in the representa-
tives of a church merely external, in which it could be kept
only by fear and dread of Jehovah, and by believing that He
did evil to them from a principle of anger and wrath. They
who are in externals, without an internal principle, can be led
by no other means to do external things, for tliey are not in-
fluenced b}' an interior motive of obligation : the simple also,
within the church, judging from appearance, cannot appreliend
otherwise than that God is angry when any one does evil. Nev-
ertheless every one, who reflects, may see that there is nothing
of anger, still less of fury in Jehovah or tlie Lord ; for He is
mercy itself, and He is good itself, and infinitely above willing
evil to any one : even a man, who is principled in charity to-
wards his neighbour, does evil to no one. All the angels in
heaven are of this character : what then must be that of the
Lord Himself! But in the other life the case is this: when
the Lord reduces heaven and the societies therein to order,
which is continually being done on account of new comers, He
gives them what is blessed and happy : when this blessed and
happy principle flows-in into the societies which are in the op-
posite, (for in the other life all the societies of heaven have
societies opposite to them in hell, whence comes an equilib-
rium,) they become sensible of a change arising from the pres-
ence of heaven ; they are then angry and wratliful, and, burst-
ing out into evil, immediately incur the evil of punishment.
"Wlien, also, evil spirits or genii approach to the light of hea-
ven, they begin to be tortured and tormented, see n. 4225,4226 :
this they attribute to heaven, consequently to the Lord ; when
yet they are themselves the cause of their own torment, for
evil is tortured when it accedes to good. Hence it is manifest,
that from the Lord comes nothing but good, and that all evil
is from those who avert themselves, are in an opposite princi-
ple, and make oppugnance. From this arcanum the nature of
the above case is evident.
5799. " Because as thou art, so is Pharaoh." — ^That hereby
is signified that he has dominion over the natural principle,
appears (1.) from the representation of Pharaoh, as denoting
the natural principle in general, see n. 5160 ; (2.) from the
5799—5803.]
GENESIS.
2y3
representation of Joseph^ as denoting the internal, see above.
That the internal has dominion over the natural principle, is
represented by Joseph being appointed governor over all the
land of Egypt, and also over the whole house of Pharaoh,
Gen, xli. 40, 41.
5800. Ver. 19. " My lord asked his servants, saying." — That
hereby is signified a perception of their thought, appears from
tlie signification of asking, as denoting to perceive another's
tliought, see n, 5597. Why this is signified by asking is, be-
cause in the spiritual world, or in heaven, no one needs to ask
another what he thinks concerning the things of his aflTection ;
for one perceives another's thouglit thence derived [viz., from
affection]. Moreover, the internal, represented by Joseph, does
not ask the external, which the sous of Jacob represent, for
the external derives all that it has from the internal : hence
also it is manifest, that by asking is signified a perception of
the thought. In the Word, also, frequent mention occurs of
Jehovah asking man, when yet he knows all and every particu-
lar thing which man thinks; but this is done because man be-
lieves that his thought, being within himself, is manifest to no
one : and hence this appearance and consequent faith is the
ground of this asking.
5801. " Have ye a father or a brother ?" — That hereby is
signified that it is good/V-om which [truths in the natural prin-
ciple are derived], and truth hy which [is effected the conjunc-
tion of the truths of the church in the natural principle with
spiritual good], appears (1.) from the representation of Israel,
who is here ihe father, as denoting spiritual good, or the good
of truth, see n. 3654, 4598 : why it is good from which is,
because from spiritual good are the truths in tlie natural prin-
ciple ; (2.) from the representation of Benjamin, who is here
the brother, as denoting truth : why it is truth hy which is,
because by it is eftected the conjunction of the truths of the
church in the natural principle, represe:cted by the sons of
Jacob, with the spiritual good which Israel represents. And
because conjunction is thereby effected, it is abundantly de-
scribed how the father loved Benjamin, who represents that
truth ; and how Judah, with the rest, could not return to their
father, unless Benjamin were with them. Concerning this
truth, see below, n. 5835.
5802. Ver. 20. " And we said unto my lord." — ^That here-
by is signified reciprocal perception, appears from the signifi-
cation of saying, as denoting perception : see frequently above.
That the perception is reciprocal, is evident.
5803. " AVe have an old father." — That hereby is signified
tnat they have spiritual good wjAtcA [truths in the natural
principle are derived], appears from the representation of Is-
rael, who is here the father, as denoting that spiritual good
294
GENESIS.
[Chap. xliv.
from which, see above, n. 5801. Concerning tlie representa-
tion of Israel, see n. 4286, 4292, 4570, wliere it is shown that
lie represents the spiritual church ; and indeed the internal
thereof, which is the good of truth, or spiritual good from the
natural principle. What spiritual good, or the good of truth
is, see n. 5526, 5733.
5804. " And a son of his old age, the youngest."* — That
hereby is signified new truth thence derived, appears (1.) from
the representation of Benjamin, who is here the youngest son,
as denoting truth, see above, n. 5801 : that son denotes truth,
see also n. 489, 491, 1147, 2623, 3373 ; (2.) from the significa-
tion of old age, as denoting a new [principle] of life, see n.
3492, 4620, 4676: hence it is evident, that by "a son of his
old age, the youngest," is signified new truth. The case herein
is this : the man who is regenerating and becoming spiritual, is
first led by truth to good ; for he does not know what spiritual,
or, which is the same, what Christian good is, except by truth,
or by means of doctrine derived from the Word ; thus he is
initiated into good. Afterwards, when he is initiated, he is no
longer led by truth to good, but by good to truth ; for he then,
from good, not only sees the truths which he had before known,
but also, from good, produces new truths, which before he had
not known, nor could know ; for good possesses the property
of desiring truths, being by them, as it were, nourished and
made perfect. These latter, or new truths, differ much from
the truths which he had before known, for they had little of
life ; whereas those which he afterwards receives, have life from
good. When man by truth has come to good, he is then Israel,
and the truth, which he then receives from good, that is, from
the Lord by good, is the new truth represented by Benjamin,
while he was with his father. By this truth good fructifies
itself in the natural principle, and produces truths innumer-
able wherein is good ; thus the natural principle is regener-
ated and becomes, by fructification, first as a tree with good
fruits, and successively as a garden. From these considera-
tions it is evident what is meant by new truth derived from
spiritual good.
5805. " And his brother is dead." — That hereby is signified
that internal good is not, appears (1.) from the representation
of [^his hrother, who is] Joseph, as denoting the celestial of the
spiritual principle, see n. 4592,4963,5249, 5307, 5331, 5332,
thus internal good, for this is the same with the celestial of the
spiritual principle ; (2.) from the signification of heing dead, as
denoting no longer to be, see n. 494. Between the represen-
tation of Joseph, as denoting internal good, and that of Israel,
as denoting spiritual good, the difference is this: Joseph de
In the oi'iginal, it is expressed, The youngent son of old ages.
5804— 5S07.]
GENESIS.
295
notes internal good from tlie rational, and Israel internal good
from the natural principle, see n. 4286. This diflerence is such
as exists between celestial good, or the good of the celestial
church, and spiritual good, or the good of the spiritual church,
which goods have already been frequently treated of. It is
said of such internal good, viz., the celestial, that it is not ; and
this is signified by "his brotiier is dead."
5806. " And he alone is left to his mother." — That hereby is
signified that that truth is the only truth of the church, appears
(1.) from the representation of Benjamin, avIio is here he that
alone was left, as denoting new truth, see above, n. 5805 ; (2.)
from the signification of mother, as denoting the church, see
n. 289, 2691, 2717, 5581 . In regard to this point, that the
truth here represented by Benjamin, and which is described
above, n. 5804, is the only truth of the church, the case is
thus: tliis truth is that which is derived from spiritual good, or
Israel, and this Benjamin represents, when with his father; but
truth still more interior, when with Joseph. The former truth,
represented by Benjamin when with his father, and called new
truth, is what alone makes man to be a church ; for in this
truth, or in those truths, there is life from good : that is, the
man principled in the truths of faith grounded in good, is a
church ; but not the man w^ho is in the truths of faith, yet not
in the good of charity ; for the truths appertaining to this latter
are dead, notwithstanding their being the same truths. Hence,
in respect to this point, it may be manifest that that truth is
the only truth of the church.
5807. " And his father loveth him." — ^That hereby is signi-
fied that it has conjunction with spiritual good from the natural
principle, appears (1.) from the signification of love, as denot-
ing conjunction, spoken of below; (2.) from the representation
of Israel, who is here the father that loveth him, as denoting
spiritual good from the natural principle, see n. 4286, 4598 ;
(3.) from the representation of Benjamin, who is here he whom
the father loves, as denoting new truth, see above, n. 5804,
5806 ; the conjunction of this truth with that good is what
is signified by the father loving him : with this truth there must
needs be conjunction, because it is from that good. The con-
junction between that truth and good is like the conjunction
between a father and a son : it is also like the conjunction be-
tween the mind's will-faculty and its faculty of understanding;
for all good is of the will, and all truth is of the undei-standing :
when the will wills what is good, then the good is insinuated
into the understanding, and is there formed according to the
existing quality of the good, which form is truth ; and this new
truth being thus born, it is evident there must be conjunction.
It is to be remarked of love, as denoting conjunction, that love
is spiritual conjunction, because it is the conjunction of minds,
296
GENESIS.
[Chap. xliv.
or of the thought and the will of two ; hence it is manifest,
that love, considered in itself, is purely spiritual, and that its
natural principle is the delight of consociation and conjunction.
In regard to its essence, love is an harmonic resulting from the
changes of state, and the variations in the forms or substances
of which the human mirul consists ; if this harmonic be from a
celestial form, it is celestial love : hence it is manifest, that love
can derive its origin from no other source than the divine love
itself, which is from the Lord ; thus that love is the divine
(principle) flowing into forms, and arranging them, that there
may be changes of state and variations in the harmony of hea-
ven. But the opposite loves (viz., the loves of self and of the
world) are not conjunctions, but disjunctions ; they appear in-
deed as conjunctions, but this is in consequence of one regard-
ing another as united with himself, while he is united in gain,
in tlie pursuit of honours, and in the persecuting and taking
vengeance on those who oppose themselves : no soonei-, how-
ever, doth the one cease to favour the other, than disjunction
ensues. Celestial love, on the contrary, is altogether averse
from doing well to any one for the sake of self, but does so
for the sake of the good accruing to another, and which he re-
ceives from the Lord, consequently for the sake of the Lord
Himself, in whom the good originates.
5808. Ver. 21. " And thou saidst unto thy servants." — That
hereby is signified perception given, appears from tlie significa-
tion oi saying in the historicals of the Word, as denoting percep-
tion ; and because it was to them, it denotes perception given.
5809. " Cause him to come down unto me." — ^That nerebv
is signified that new truth should be subjected to internal good,
appears (1.) from the signification of causing to come down ;
for to come to the internal principle, to be conjoined, denotes
to be subjected to it ; because in order that conjunction may
exist, every thing inferior or exterior must be made altogether
subordinate and subject to what is superior or interior ; (2.)
from the representation of Benjamin, whom they were to cause
to come down, as denoting new truth, see above, n. 5804,
5806; (3.) from the representation of Joseph, to whom he
should come down, as denoting internal good, see above.
5810. " And I will set mine eye upon him." — That hereby
is signified influx, then, of truth from good, appears from the
signification of setting the eye upon any one, as denoting to
communicate the trutli which is of faith : that the eye cor-
responds to the intellectual sight, and to the truths of faith, see
n. 4403 — 4421, 4523 — 4534. "As to set the eye upon any one
denotes communication, it denotes also influx ; for the inter-
nal good, which Joseph represents, communicates with the
truth represented by Benjamin, no otherwise than by influx ;
because this truth is inferior.
6809—5816.]
GENESIS.
297
5811. Ver. 22. " And we said unto my lord." — Tliat hereby
is signified reciprocal perception, see above, n. 5802.
5812. " The boy cannot leave his father." — That hereby is
signified that tliat truth cannot be separated from spiritual
good, appeai-s (1.) from the siguilication of leaving, as denoting
to be separated ; (2.) from the representation of Israel, as de-
noting spiritual good from the natural principle, see n. -1:286,
4598, 5807 ; (3.) from the representation of Benjamin, as de-
noting new truth, see n. 5804, 5806. This truth is called a
hoy, because it is born last ; for it is not born until man is re-
generated, when he receives a new principle of life by this
new truth conjoined to good. Hence also this truth is signi-
fied by the youngest son of old age, n. 5804.
5813. " And let him leave his father, and he (his father)
will die." — That hereby is signified that, if it should be sepa-
rated, the church would perish, appears (1.) from the signifi-
cation of leaving, as denoting to be separated, see above, n.
5812 ; (2.) from the signification of dying, as denoting no
longer to be, thus to perish, see n. 494. Because this truth
therefore, should it be separated from that good, the church
would perish; and besides, Israel, who is here the father, repre-
sents the church, n. 4286, but not without this truth.
5814. Ver. 23. " And thou saidst unto thy servants." —
That hereby is signified perception concerning that thing, see
above, n. 5808.
5815. " If your youngest brother come not down with you."
— That hereby is signified if it be not subjected to internal good,
appears above, n. 5809.
5816. "Ye shall not add to see my faces." — ^That hereby is
signified that there will then be no mercy, and no conjunction
with truths in the natural principle, appears from the significa-
tion of face, as denoting mercy, when predicated of the Lord,
see n. 222, 223, 5585 ; hence not to see faces denotes that there
is no mercy, n. 5585, 5592, and when there is no mercy, there
is also no conjunction, for there is no love, which is spiritual
conjunction; the divine love is called mercy in respect to the
human race, beset with so great miseries : why it signifies that
there would be no conjunction with truths in the natural prin-
ciple is, because by the sons of Jac<:>b, to whom those words
were said, are represented truths in the natural principle, n.
5403, 5419, 5427, 5458, 5512. In regard to there being no
mercy, and no conjunction with truths in the natural principle,
unless the truth, represented by Benjamin, be subjected to in-
ternal good, which is Joseph, the case is this: The truth, which
makes man to be a church, is that truth which is from good ;
for when man is in good, then, from good, he sees truths and
perceives them, and thereby believes that they are truths ; but
constitutes the church, n. 5806,
298
GENESIS. [Chap. xliv.
this in DO wise unless man be in good. Good is as a little
flame, which gives light and illnminates, and causes man to see,
to perceive, and to believe truths ; for the affection of truth
derived from good determines the internal sight thither, and
withdraws it from worldly and corporeal things, which occasion
darkness : such is the truth which Benjamin here represents.
That this is the only truth of the church, that is, the only
one which makes man to be a church, see n. 5806 ; but this
truth must be altogether subjected to the internal good repre-
sented by Joseph ; for through internal good the Loi-d flows-
in, and gives life to the truths which are beneath, thus also to
this truth, which is from spiritual good out of the natural prin-
ciple, represented by Israel, n. 4286, 4598. From these consid-
erations it is also evident, that, by this truth, conjunction ig
effected with the truths which are beneath ; for unless this
truth were subjected to internal good, that thence it might have
the influx of good in itself, there could be no reception of the
mercy which continually flows-in from the Lord through inter-
nal good, for there would be no medium ; and if no reception
of mercy, there could also be no conjunction. These are the
things signified by the words, "If your youngest brother come
not down with you, ye shall not add to see my faces,"
5817. Ver. 24. " And it came to pass, when we came up unto
thy servant, my father." — That hereby is signified elevation to
spiritual good, appears (l.)from the eignification of coining iij),
as denoting elevation, spoken of presently ; (2.) from the repre-
sentation oi Israel, who is here the father', as denoting spiritual
good from the natural principle, see n. 4286, 4598. The ele-
vation which is signified by coming up, is towards interior
things, in this case from truths in the natural principle, repre-
sented by the ten sons of Jacob, to spiritual good from the
natural principle, represented by Israel ; for there is an exte-
terior natural principle and an interior, see n. 5497, 5649 : in
the interior natural principle is the spiritual good, which is
Israel ; and in the exterior natural principle are the truths of
the church, which are the sons of Jacob. Hence by coming
up to the father is signified elevation to spiritual good.
5818. " We told him the words of my lord." — That hereby
is signified knowledge of that thing, appears without explica-
tion.
5819. Ver. 25. " And our father said."— That hereby is
signified apperception from spiritual good, appears (l.)from the
signification of saying in the historicals of the Word, as denot-
ing perceiition, see frequently above ; (2.) from the representa-
tion of Israel, who is here the father, as denoting spiritual
good, see n. 3654, 4286, 4598.
5820. " Go again, buy us a little food." — That hereby is
signified that the good of truth should be appropriated, appears
5S17— 5S22.]
GENESIS.
299
(1.) from the signification oihuying^ as denoting to appropriate
to themselves, see n. 4397, 5406, 5410, 5426 ; (2.) from the sig-
nification of food, as denoting the good of truth, see n. 5410,
5426, 5487, 5582, 5588, 5655. Spiritual food is, in general, all
good, but specifically it is the good which is acquired by truth,
that is, truth in will and act ; for this becomes good from will-
ing and doing, and is called the good of truth. Truth, unless
it thus becomes good, benefits not man in the other life ; for
when he comes into that life, it is dissipated, because it does
not agree with his will-principle, consequently not with the
delight of lus love. He who in the world has learnt the truths
of faith, not for the sake of willing and doing them, and thus
turning them into goods, but only for the sake of knowing and
teaching them, with a view to honour and gain, althougli lie
may thereby acquire in the world the highest degree of reputa-
tion for learning, yet in the other life he is deprived of all
those truths, and is left to his will-principle, that is, to his
principle of life. Such as he had been in his former life, he
then remains : and, surprising as it may seem, he holds all the
truths of taith in aversion ; and in himself, howsoever he had
before confirmed, he now denies them. To turn truths there-
fore into goods, by willing and doing them, that is, by the life,
is understood by appropriating to themselves the good of truth,
which is signified by the words, " Buy us a little food."
5821. Ver. 26. " And we said. We cannot go down." —
That hereby is signified an objection, appears without expli-
cation.
5822. " If our youngest brother be with us, we will go down."
— ^That hereby is signified unless there be united a conjoining
medium, appears, from the represTitation of Benjamin, who is
here the youngest hrother, as denoting a conjoining medium,
see n. 5411, 5413, 5443, 5639, 5688. In regard to this point,
the case is thus : Benjamin represents the medium between the
celestial of the spiritual principle, or internal good, which is
Joseph, and the truths in the natural principle, which are the
ten sons of Jacob ; he represents also new truth, n. 5804, 5806,
5809. A medium, that it may be a medium, must derive some-
what from each, viz., from the internal and the external; other-
wise it is not a conjoining medium : the medium, which Ben-
jamin represents, derives from the external or natural principle
its characteristic as new truth ; for the new truth, which he
represents, is in the natural principle, because it is from spiritual
good derived from the natural ; which good his father, as Israel,
represents, see n. 5686, 5689. But this medium derives, by
influx, somewhat from the internal, which is represented by
Joseph ; thus it derives somewhat from each principle : this
is the reason why Benjamin represents a conjoining medium,
and also new truth ; — now truth when with his father, a cou-
300
GENESIS.
[CiiAP. xli v.
joining medium wlien with Joseph. This is an arcanum, which
it is impossible to unfold more clearly ; but it canhot be under-
stood, except by those who are in the knowledge, that there
appertains to man an internal principle and an external, distinct
from each other, and who are, at the same time, in the afiection
of knowing truths. Such have their intellectual part illustrated
by the light of heaven to see what others do not see, — thus
also, to see this arcanum.
6823. " Because we cannot see the faces of the man." — That
hereby is signified because there will be no mercy, and no con-
junction, appears from the explication of similar words above,
n. 5816.
5824. " And our youngest brother he not with us." — That
hereby is signified except by a medium, appears from the
representation of Benjamin, as denoting a medium, see above,
n. 5822.
5825. Ver. 27. " And thy servant, my father, said to us."
—That hereby is signified perception from spiritual good, ap-
pears (1.) from the signification of saying, as denoting percep-
tion, see frequeTitly above ; (2.) from the representation of Israel,
who is here the father, as denoting spiritual good from the
natural principle, see n. 3654, 4598, 5801, 5803, 5807.
5826. " Ye know that my wife bare me two." — That here-
by is signified if there be spiritual good, which is of the cliurch,
there will be internal good and truth, appears (1.) from the
representation of Israel, who saith these things of himself, as
denoting spiritual good from the natural principle, see above,
n. 5845 ; (2.) from the representation of Rachel, who is here
the wife who hare hivi two, as denoting the afl:ection of in-
terior truth, see n. 3758, 3782, 3793, 3819 ; (3.) from the
representation of Joseph, and also of Benjamin, who are the
two whom she bare, as denoting internal good and truth,
Joseph internal good, and Benjamin interior truth. In re-
gard to this point, that if there be the spiritual good which is
of the church, there will be internal good and truth, the case is
this : Spiritual good, represented by Israel, is the good of truth,
that is, truth in will and act: tliis truth, or this good of ti >th,
appertaining to man, causes him to be a church. When truth
is implanted in the will, (which is perceived from this circum-
stance, that a man is affected with truth for the sake of an 6nd,
that he may live according to it,) there is then internal good
and ti-uth : when man is in this good and truth, the kingdom of
the Lord is in him ; consequently he is a church, and, together
with those who are in like disposition, constitutes the church in
general. Hence it is manifest that, to make the church a
church, there ought to be spiritual good, that is, the good of
truth ; but in no wise truth alone: from truth alone the church,
dt this day, is called the church, and by this, one church is
5823—5826.]
GENESIS.
301
distinguished from another; let every one think within himself
whether trutll be any thing, unless it regard life as its end.
What are doctrinals separate from that end? What, for in-
stance, are the commandments of the decalogue, separate from
a life according to them? For if any one is acquainted with
them, and with the meaning of them in all its extent, and yet
lives contrary to them, of what advantage is such knowledge 5
Is it not totally unprofitable, and in some cases damnable?
The case is the same with the doctrinals of faith derived from
the Word, which are the precepts of Christian life, for they are
spiritual laws ; these are of no kind of benefit unless they be-
come the laws of life : let a man consider within himself,
whether he is endowed with any thing, except what enters his
very life ; and whether the life of man, which is truly life, be
elsewhere than in the will. Hence it was declared by the Lord
in the Old Testament, and confirmed in the New, that all the
law and the prophets are founded in love to God, and in love
towards the neighbour, — thus in the very life, but not in faith
without life ; therefore on no account in faith alone, consequent-
ly neither in confidence, for this cannot possibly exist without
charity towards the neighbonr. If it appear to have place with
the wicked in the dangers of life, and at the approach of death,
it is a spurious or false confidence ; for with tiiem, in the other
life, tiiere appears not the smallest degree of confidence, not-
withstanding at the api^roach of death tliey have professed such
confidence with apparent ardour. That faith, or expressions
of laith, produce not in the wicked tliat confidence or trust,
the Lord Himself teaches in John : "As many as received Him,
to them gave He power to become the sons of God, believing
in His name: who were born, not of bloods, nor of the will of
the flesh, nor of the will of man {vir), but of God," i. 12, 13.
They who are born of bloods denote those who do violence to
charity, n. 374, 1005, also who profane the truth, n. 4735 : they
who are born of the will of the flesh denote those who ai-e in
evils originating in self-love and the love of the world, n. 3S13:
they who are born of the will of man denote those who are in
the persuasions of what is false ; for man {vir) signifies truth,
and in tlie opposite sense the ialse principle : they who are born
of God denote those who are regenerated by the Lord, and
thence are in good ; these are they who receive the Lord, and
believe in his name; and to them He gives power to become
the sons of God, but not to the former. From these considera-
tions it is manifest what is the effect of faith alone in regard to
salvation. Moreover, that man may be regenerated and become
a church, he must be introduced by trutli to good ; and when
truth becomes truth in the will and the act, he is then intro-
duced : this truth is good, and is called the good of truth, and
it produces new truths continually, for then first it fructifies
302
GENESIS.
[Chap. xliv.
itself. The truth which is pioduced, or is thence fructified, is
called interncal truth, and the good in which it originates is
called internal good ; for nothing becomes internal until it is
implanted in the will, because the will-principle is the inmost
of man : so long therefore as good and truth are out of the
will, and only in the understanding, they are out of the man ;
for the understanding is without, and the will is within.
5827. Ver. 28. "And one went forth from me."— That
hereby is signified the apparent departure of internal good,
appears (1.) from the signification going forth^ or going
away, as denoting departure ; (2.) from the representation of
Josejyh, as denoting internal good, see frequently above; that
the departure was only apparent, is evident, for Joseph still
lived. The case herein is this : The things related concerning
Joseph, from beginning to end, represent, in their order, the
glorification of the Lord's human [principle], consequently, in
a lower sense, the regeneratior of man, for this is an_iniage oi
type of the Lord's glorification, see n. 3138, 3212, 3296, 3190,
4402, 5688. The regeneration of man is thus circumstanced : li\
the first state, when man is introduced by truth into good, truth
appears manifestly, because it is in the light of the world, and
near to the sensual principles of the body ; but good is not so,
for this is in the light of heaven, and far removed from the sen-
suals of the body, being within in the spirit of man. Hence
the truth which is of faith appears manifestly, but not the good,
yet that is continually present, and flows-in, and causes the
truths to live ; otherwise it would be impossible for man to be
regenerated : but when this state is passed through, then the
good manifests itself by love towards the neighbour, and by
the afi'ection of truth tor the sake of life. Tliese are the things
represented by Joseph, in that he was taken awa}', and did not
appear to his father, but afterwards manifested himself to him :
this is also meant by the apparent departure of internal good,
which is signified by " one went forth from me."
5828. " And I said. Surely by tearing he was torn in
pieces." — Tb.at hereby is signified tlie apperception that it
perished by evils and falses, appears (1.) I'rom the signification
of saying, as denoting perception, see frequently above; (2.)
from the signification of being to7'n in pieces, as denoting to
perish by evils and falses, (viz., the internal good i*epresented
by Joseph,) n. 5805. Being torn in pieces hath this significa-
tion, because, in the spiritual world, no other tearing in pieces
hath place but that of good by evils and falses : similar hereto
is the case of death, and of the things appertaining to death ;
these, in the spiritual sense, do not signify natural, but spiritual
death, or damnation, for there is no other death in the spiritual
world. Li like manner tearing in pieces, in the spiritual sense,
uoes not signify such tearing as is eftected by wild beasts, but
5827, 5828.]
GENESIS.
B03
the rending or disruption of good by evils and falses : wild
beasts also, which tear in pieces, signily, in the spiritual sense,
the evils of lusts and the falses thence derived, which in the
other life are represented b}' wild beasts. The good, which con-
tinually flows-in from the Lord into man, perishes only by evils
and consequent ftvlses, and by falses and consequent evils ; for
as soon as that good comes, continuous through the internal
man to the external or natural, it is met by evil and the false,
whereby the good is rent, as by wild beasts, and extinguished
in various manners. Hence the influx of good through the in-
ternal man is checked and stopped ; consequently the interior
mind, through which the influx passes, is closed, and only so
much of a spiritual principle is admitted through it, as may
enable the natural man to reason and discourse ; but only from
terrestrial, corporeal, and worldly principles, and indeed against
good and truth ; or, if in their favour, merely from pretence or
craft. It is a universal law that influx accommodates itself
according to efilux, and that if the efliux be checked, the in-
flux is checked also : through the internal man there is an influx
of good and truth from the Lord ; through the external there
ought to be efliux into the life, that is, in the exercise of
charity. When this efliux hath place, then the influx is con-
tinual from heaven, that is, through heaven from the Lord ;
whereas if efflux be not given, but there be resistance in the
external or natural man, that is, evil and the false, which
rend and extinguish the in-flowing good, it follows, from the
universal law above mentioned, that the influx accommodates
itself to the efliux. Hence the influx of good withdraws itself,
and thereby the internal passage of the influx is closed ; and
by that closure is occasioned stupidity in things spiritual, until
the man of this kind knows nothing of eternal lite, nor is will-
ing to know : at length comes insanity, opposing falses to truths,
and calling the former truths and the latter falses ; and oppos-
ing evils to goods, and making the former goods and the latter
evils. Thus good is altogether rent in sunder. In the Word
throughout mention is made of what is torn in pieces, and
thereby, in the proper sense, is signified that which perishes by
falses grounded in evils; but that which perishes from evils is
called a carcase : nevertheless, when mention is made only of
•what is torn in pieces, then both are signified, for one involves
the signification of the other ; but it is otherwise when both are
expressed^ for then a distinction is made. As what was torn in
pieces signified, in the spiritual sense, what had perished by
falses derived from evils, therefore it was prohibited, in the
representative church, to eat any thing so torn : this prohibi-
tion would in no wise have been given, unless the above spirit-
ual mischief had been understood in heaven; for, in any othei
view, what evil could there be in eating the flesh torn by a wild
304
GENESIS
[Chap, xliv
beast ? Tliat things torn were not to be eaten, is thus written
in Moses : '* The fat of a carcase and the fat of what is torn
shall be for every use : only in eating ye shall not eat it,"
Levit. vii. 24. Again : A carcase and what is torn he shall
not eat, to pollute himself therewith : I am Jehovah," xxii.
8. Again: "Ye shall be men of holiness unto Me, therefore
flesh torn in the field ye shall not eat ; ye shall cast it to the
dogs," Exod. xxii. 31. And Ezekiel, the prophet, saith,
"Ah, Lord Jehovah, behold, my soul hath not been polluted,
and a carcase and what is torn I have not eaten from my youth
hitherto ; neither hath there come into my mouth the flesh of
abomination .'" iv. 14. From these passages it is evident,
that it was an abomination to eat what was torn in pieces ; not
because it was so torn, but because it signified the rending of
good, by the falses derived from evils ; but a carcase signified
the death of good occasioned by evils. In the internal sense
the rending of good by falses and evils is also understood in the
following passages in David : " His likeness (a wicked per-
son's) is as a lion that desires to tear, and as a young lion that
sits in lurking places," Psalm xvii. 12. Again : " They
opened their mouth against me ; a lion tearing in pieces and
roaring," Psabn xxii. 13. Again : " Lest they seize my soul
as a lion, tearing in pieces^ but not rescuing," vii. 2. Lion,
here, denotes those who vastate the church. Above, treating
of Joseph's being sold by his brethren, and their sending to his
father his coat stained with blood ; his father said on that occa-
sion, " It is my son's coat; an evil least hath devoured him :
Joseph by tearing is torn in pieces,'''' Gen. xxxvii. 33. That
being torn in pieces denotes being dissipated by falses derived
from evils, see n. 4777.
5829. " And I have not seen him since." — ^That hereby is
signified because it was lost, is manifest without explication.
5830. Ver. 29. " And ye take this also from [being] with my
faces." — Tliat hereby is signified if new truth also depart, ap-
pears (1.) from the representation of Benjamin, of whom this
IS said, as denoting new truth, see n. 5804, 5806, 5809, 5822 ;
(2.) from the signification of taMng himfrom [being] with my
faces, as denoting to alienate from spiritual good, thus to de-
part. But if that truth should depart, inasmuch as it is from
spiritual good, which is Israel, good itself nmst perish ; for
good receives its quality from truths, and truths receive their
essence from good. Hence they have life together.
5831. "And hurt may befall him." — That hereby is signi-
fied by evils and falses, appears from the signification of hurt
befalling any one, as denoting to be hurt by evils and falses.
No other hurt is meant in the spiritual sense, because, in the
spiritual world, all hurt is from this source, viz., from evils and
falses.
5829 -5835.]
GENESIS.
30&
5832. " And je will cause my gray hair to go down in evil
to the grave." — That hereby is signified that spiritual good
would perish, and thus the internal of the church, appears (1.)
from the representation of Israel, as denoting spiritual good,
see n. 5807, 5812, 5813, 5817, 5819, 5825 ; also as denoting the
internal principle of the spiritual church, n. 428G; (2.) from
tlie signification of gray hair, as denoting the ultimate of the
church ; (3.) from the signification of ^o«n^ down in evil to the
grave, as denoting to perish, n. 4785: to go down in good to
the grave denotes to rise again, and to be regenerated, n. 2916,
2917, 5551 ; therefore to go down in evil to the grave denotes
the opposite, thus to perish. In regard to the internal prin-
ciple of the church, that it would perish, if the truth repre-
sented by Benjamin should perish, the case is this: Good must
have its truths that it may be good ; and truths must have their
good to make them truths: good without truths is not good;
and truths without good are not truths ; they form together a
marriage, called the heavenly marriage : wherefore if one de-
part, the other perishes ; and one may depart from the other,
by being rent in pieces by evils and falses.
5833. Ver. 30. " And now when I shall come to thy servant,
my father." — That hereby is signified the good of the church,
corresponding to the spiritual good of the internal church, ap-
pears (1.^ from the representation of Judah, who says these
things of himself, as denoting the good of the church, see n.
5583, 5603, 5782 ; (2.) from the representation of Israel, his
father, as denoting spiritual good, see n. 5807, 5812, 5813,
5817, 5819, 5825. The good of the church, represented by
Judah, is the good of the external church ; but spiritual good,
which Israel represents, is the good of the internal church, n.
4286 : for every church of the Lord is internal and external ;
and the things of the external church correspond to those of
the internal church : the good of the church also, which is
Judah, corresponds to spiritual good, which is Israel.
5834. " And the boy he not with us." — That hereby is signi-
fied if new trnth be not iinited, appears from the representation
of Benjamin, who is here the hoy, as denoting new truth, see n.
5804, 5806, 5822.
5835. " And his soul is bound in his soul." — Tliat hereby
is signified since the conjunction is close, appears from the sig-
nification of soul, as denoting life ; thus the soul of one, bound
iri the soul of the other, denotes the life of the one in the life
of the other, consequently it denotes close conjunction of the
spiritual good, which is Israel, and of the truth derived from
that good, which is Benjamin. In regard to the close conjunc-
tion between good and its truth, that it is as between the soul
of one bound in the soul of another, the case is this : The
mind of man, which is the man himself, and the seat of man'a
VOL. VI. 20
306
GENESIS.
[Chap, xliv
life, has two faculties, one which is allotted for the truths that
are of faith, and another for the good which is of charity : the
faculty allotted for the truths of faith, is called the understand-
ing, and that allotted for the good of charity, is called the will ,
and, that man may be man, these two faculties should make
one. But that these faculties are, at this day, altogether din
severed, may be manifest from this consideration, that man can
understand that truth is, and yet he cannot will it ; for he can
understand that all things contained in the decalogue are true,
also that all things contained in the doctrinals derived from
the "Word are, in some sense, true : yea, he can intellectually
confirm those truths, and even preach them ; his will, never-
theless, inclining to somewhat contrary, and he, from his will,
doing it. Hence it is manifest, that the above two faculties
appertaining to man are dissevered ; but that they ought not
to be dissevered, may be known from this consideration, that
to understand truth would elevate man towards heaven, and to
will evil would draw him down towards hell, and thus he
would be suspended between both ; yet still his will-principle,
in which his veriest life itself consists,. would convey him down-
wards, thus inevitably into hell. To prevent this effect, these
two faculties ought to be conjoined. Conjunction is effected by
regeneration from the Lord, and this by the implantation of
the truth which is of faith in the good which is of charity ; for
thus, by the truth of faith, man is gifted with a new under-
standing, and by the good of charity, with a new will. Hence
the two faculties which constitute one mind.
6836. Ver. 31. " And it shall come to pass, when he seeth
that the boy is not, he will die." — That hereby is signified that
spiritual good would perish, if the truth, -which is Benjamin,
should depart, appears (1.) from the representation of Israel, as
denoting spiritual good, see above; (2.) from the signification
of dying, as denoting to cease to be such, thus to perish, see
n. 494. That good would perish, if its truth should depart, see
above, n. 5830, 5832.
5837. " And thy servants shall cause the gray hair of thy
.lervant, our father, to go down in sorrow to the grave." — ^That
hereby is signified that the church will have come to its end,
appears from like words explained above, n. 5832. That Israel,
the father, here denotes the church, is, because the spiritual
good, which he represents, constitutes the church with man ; so
that whether we speak of spiritual good, or of the church, it is
the same, for they cannot be separated. Hence it is, that in
the "Word, especially the prophetical, Israel denotes the spiritual
church.
5838. Verses 32 — 34. Because thy servant was surety for
the Icy from \heing] vnth my father, saying, Iflhring him not
hack 'o thee. T shall sin against my father all days. And now
5836—5841.]
GENESIS.
tet thy sonant, I pray, remain in the place of the hoy, a servant
to my lord ; and let the hoy go up with his hrethren. For how
shall I go up to my father, and the hoy he not xoith me ? per-
adventure I shall see the evil which will find my father. Be-
cause thy servant was surety for the boy from [being] with my
father, saying, signifies adjunction to liimself. If I bring him
not back "to tnee, signifies unless it be conjoined with spiritual
good. I shall sin against my father all days, signifies aversion,
and thus that there would be no good of the church. And now
let thy servant, I pray, remain m the place of the boy, a ser-
vant to my lord, signifies submission. And let the boy go up
with his brethren, signifies that interior truth may be conjoined,
with spiritual good. For how shall I go up to my father,
and the boy he not with me? signifies that spiritual good, from
the natural principle, will be without interior truth. Perad-
venture I shall see the evil which will find my father, signifies
apperception that it will perish.
5839. Ver. 32. " Because thy servant was surety for the
boy from [being] with my father, saying." — That hereby is
signified adjunction to himself, appears from the signification of
being surety, as denoting to adjoin to himself, see n. 5609 ; for
the truth, which Benjamin represents, in the interval when it
is not so present with spiritual good, which is the father, may
be present with the good of the external church represented
by Judah ; for this latter good and spiritual good act in unity
by correspondence.
5840. " If I bring him not back to thee." — That hereby is
signified unless it be conjoined with spiritual good, appears (1.)
from the signification of bringing hack, as denoting again to
conjoin ; (2.) from the representation of Israel, as denoting
spiritual good, so often mentioned above.
5841. "I shall sin against my father all days." — That here-
by is signified aversion, and thus that there would be no good
-)i the church, appears from the signification of sinning, as de-
noting disjunction, see n. 5229, 5474, thus aversion ; for if the
jood of the external church, which Judah represents, averts
itself from the good of the internal church, represented by Is-
rael, there is no longer any good of the church ; because the
conjunction itself is eflfective of the good which constitutes the
church. With these two goods, (viz., the good of the internal
church and the good of the external,) the case is this : The
good of the internal church, or internal good, by influx pro-
duces the good of the external church, or external good ; and
thus internal good elevates to itself external good, that thus
•t may examine itself, and through itself look upwards to the
Lord. This is eflfected when there is conjunction ; but il there
be disjunction, external good averts itself, and looks down
308
GENESIS
[Chap. xii>.
wards, and thus perishes. This is the aversion signified by the
words, " I shall sin against my father all days."
5842. Ver. 33. " And now, let thy servant, I pray, remain
in the place of the boy, a servant to my lord." — That hereby is
signified submission, appears from this consideration, that to
offer himself for a servant in the place of another, is to deprive
himself of freedom derived from the proprium, and altogether
to submit himself to another. By these words is signified tlie
submission of the natural or external man beneath the internal ;
for when good in the natural principle submits itself, the truths
m that principle submit themselves ; for truths are of good.
5843. " And let the boy go up with his brethren." — That
hereby is signified that interior truth may be conjoined with
spiritual good, appears (1.) from the representation of Benja-
min, as denoting new truth, see n. 5804, 5806, 5809, 5822, tluis
interior truth ; (2.) from the signification of goiiig up with his
, brethren, as denoting to be again conjoined with his father, that
is, with spiritual good, represented by Israel. The interior
truth, which Benjamin here represents, is new truth, for this
is interior in respect to the truths which are beneath ; for the
truth proceeding from good is interior truth ; so is this truth
also, because it is from the spiritual good which is Israel. The
good of charity derived from the will, thus from the affection,
IS internal good, or the good of the internal church ; but the
good of charity not derived from affection but from obedience,
and not from the will but from doctrinals, is external good, o:
the good of the external church: the truths thence derived an
also external.
5844. Yer. 34. " For how shall I go up to my father, ant]i
the boy he not with me?" — That hereby is signified that spi
ritual good from the natural principle will be without interioi
truth, appears (1.) from the representation of Israel, who
is here the father, as denoting spiritual good from the natural
principle, see above ; (2.) from the representation of Benjamin,
who is here the hoy, as denoting interior truth, see above, n.
5843.
5845. " Peradventure I shall see the evil which will find
my father." — That hereby is signified apperception that it will
perish, appears from the signification of seeing, as denoting to
understand, see n. 2807, 3863, 4403—4421, and hence to ap
perceive, n. 3764, 4567, 5400 : that it will perish, is signified by
the evil which will find him ; in like manner as by making hie
gray hair to go down in evil to the grave, n. 5832 ; also, if the
father did not see him with his brethren, that he would die,
n. 5836 : this is the evil which is signified. That spiritual good,
which is Israel, would perish, if the truth, which is Benjamin,
should depart, see above, n, 5832.
5842—5849.]
GENESIS.
809
CONCERNING ANGELS AND SPIRITS ASSOCIATED WITH MAN.
5846. INFLUX in general^ out of the spiritual world into
man, is thus circuinstanced. Man cannot think any thing, or
will any thing, from himself, hut every thing flows-in • good
and truth from the Lord through heaven, thus through the
angels who are associated with man , evil and the false from,
hell, thus through the evil spirits who are associated with him, /
and they flow into man's thought and will. I am aware that
this will appear a very great paradox, because it is contrary to ap-
pearance ; but experience itself shall dictate thereality of the case.
5847. Neither man, spirit, nor angel, in any case has life
from himself, thus neither can he think and will from him-
self; for mail's life consists in thinking and willing, whilst
speaking and acting is the life thence derived. There is only
one life, viz., the Lord's, which flows-in into all, hut is vari-
ously received, according to the quality which man, hy his life,
has induced on his soul ; hence, with the evil, goods and truths
are turned into evils and falses / whereas, with the good, they
are received, goods as goods, a?id trxiths as* truths. This cir-
cumstance will admit of comparison with the light, which flows-
in from the srm into objects, and being in them diversely
modified and variegated, according to the form of the parts, is
thence turried into colours either dismal or cheerful. Man, dur-
ing his life in the world, induces a form upon the most pure
substances of his interiors, so that he may be said to form his
own soul, that is, its quality : and, according to that form, the
Lord's life is received, which is the life of his love towards the
universal human race. That life is one, and that men, spirits,
and angels are recipients of life, see u. 1954, 2021, 2706, 2886
—2889, 2893, 3001, 3318, 3337, 3338, 3484, 3741—3743, 4151,
4249, 4318—4320, 4417, 4524, 4882.
5848. In order that the Lord's life may flow-in, and le re-
ceived accm'ding to every law appertaining to man, there are
continually associated with man angels and spirits, — angels
from heaven and spirits from hell ; and I have been informed
that there are two spirits and two angels associated with every
individual. There are spirits from hell, because man from
himself is continually in evil, for he is in the delight of self -
love and the love of the world ; and so far as man is in evil, or
in that delight, so far the angels from heaven cannot be present.
5849. The two spirits who are adjoined to man, cattse him
to have communication with hell, and the two angels, with
heaven. Man, without communication with heaven and hell,
wouldy not be able to live even for a moment ; if those communi-
cations loere taken away, he would fall down dead as a stock ;
for then would be taken away his connection with the first esse,
310
GENESIS.
[Chap. xliv.
that is, with the Lord. This also hath heen shown me expe-
rience : the spiiits associated with me were a little removed, and
instantly, according to the removal, I hegan as ii were to expire /
and should, indeed, have expired, unless they had heen sent hack
again. But lam aware thai few helieve in any spirit heing
associated with them, or even thai any spirits exist. The prin-
■npal cause of this disbelief is, that, at this day, there is ?io
faith, because there is no charity / hence it is not believed that
there is a hell, nay, neither that there is a heaven, nor conse-
quently a life after death. Another cause of this disbelief is,
because the eyes of men do not see spiiHts / for they say, ''^ If 1
saw, I would believe : what I see, that I know is / hut what 1
do not see, I cannot tell whether it he or be not lohen yet they
know, or might know, that the eye of man is so dim and gross,
that things not inconspicuous even hi ultimate nature are unseen
by it / this is evident from artificial glasses, by which suvh
things become visible. How then should the eye be able to see
the things which are within nature, even that 'purer nature,
wherein are spirits and angels f These man cannot see, except by
the eye of his internal man, for that is adapted to view such
objects / but, for several reasons, the sight of this eye is not
opened to man, during his abode in the world. From these
considerations it may he manifest, how much modern faith
dijfers from the ancient j for it was a tenet of ancient faith,
that every man had his associate angel.
5850. ^Yith respect to influx, the case is this : There is,
from the Lord, through the spiritual world, into the subjects
of the natural world, a coinuion (or general), and aUo a partic-
ular influx : the common influx is into those things which are
in order, the particular influx into those which are not in order.
Animals of every kind are in the order of their nature, there-
fore into them there is a common influx : that they are in the
order of their nature, is manifest froin this consideration, that
they are born into all things proper to them, neither have need
of being introduced into those things by ii formation. But men
are not in order, nor in any law of order, therefore into them
there is a particular influx / that is, there are associated with
them angels and spirits, through whom the influx is effected ;
and unless men were so associated, they woxdd rush into every
enormity, and plunge themselves instantly into the deepest hell:
Oy those spirits and angels, man is under the government and
guidance of the Lord. The order into which man was created,
was to love his neighbour as himself, yea, more than himself,
for thus the angels love ; but man loves only himself and the
world, and hates his neighbour, except so far as his neighbour
favours his views of dominion and worldly gain. On this ac-
count, since man's life is altogether contrary to heavenly order,
he is ruh'd by separate, spirits, and- by angels from the Lord.
5850—5854.]
GENEFTS.
311
5851. The same spirits do not remain at all times with man,
hut according to the states of man, {viz., of his affection, or of
his love and ends,) they are changed, former ones heing removed,
and others succeeding. In general the quality of the sjpirits
associated with rnan is according to the quality of the man : if
he he covetous, the spirits are covetous / if haughty, the spirits
are haughty ; if desirous of revenge, so are the spirits j if de-
ceitful, the spirits are of a like quality : man attaches to him-
self spirits from hell according to his life. The hells are most
exactly distinguished according to the evils of lusts, and ac-
cording to all the differences of evil ; hence it is impossihle to
suppose a case, wherein spirits, similar to the man who is in
evil, may not he called forth, and adjoined to him.
5852. The evil spirits associated with man are indeed from
the hells ; hut, when with man, they are not then in hell, hut
are taken out thence. The place where they then are, is in the
midst, hetween heaven and hell, and is called the World of
Spirits, of which frequent mention has heen already made. In
that world of spirits there are also good spirits, who are like-
wise associated with man : into that world also men come im-
mediadely after death, and, after some stay there, are either
removed into the inferior earth, or let down into hell, or ele-
vated into heaven, every one acco^'ding to his life. In that world
the hells are terminated from ahove, and are shut there, and
opened at the Lord^s good pleasure ; in that world too heaven
ts terminated from hoieath, and therefore it is the interstice
separating heaven from hell : from these particulars may he
known what the World of Spirits is. When the evil sj:>lrits,
who are with 7nan, are in that world, they are not in any in-
fernal torment, hut in the delights of self-love and the love of
the world, also of all the pleasures which the man himself en-
joys, for they are in every thought and in every affection of the
man ; hut when they are remitted into their hell, they return
into their fm'rrier state.
5853. The spirits, who have intercourse with man, enter intf
all his memory, and into all the sciences of memory possessed hy
man, thus putting on all the things of man, and knmoing no
other than that those things are their own • spirits have this
prerogative ahove man. Hence it is that all things which man
respectively thinks and wills, they also think and will ' and
vice versa, all things which those sjnrits respectively think and
will, man thinks and wills : for they act as one hy conjunction •
yet it is supposed, hy hoth parties, that such things are in them-
selves, and from themselves. So spirits suppose, and so men :
hut this is a fallacy.
5854. It is provided hy the lord, that spirits may flow-in
into the things which man thinks and wills, hut angels into tJic
ends which he regards ; and thus, th'oug^> the ends, into those
812
GENESIS.
[Chap. xliv.
things which, follow from, them. The angels also flow-in, ly
good spirits, into those things in man which are goods of life
amd truths of faith, and hy these they withdraw him, as much
as possible, from evils andfalses. This influx is tacit and imr
perceptible to man, but still operative in a hidden manner, and
effective, principally, of the turning from evil ends, and the
insinuation of good ones; but so far as they aro' not able to
effect this, they remove themselves, and flow-in more remotely
and more absently, and in this case the evil spirits approach
nearer / for the angels cannot he present in evil ends, that is,
in the loves of self and of the world, but still they are remotely
present. The Lord, through the angels, could lead man into
good ends by omnipotent might ; but this would be to deprive
him. of life, for his life consists of loves altogether contrary to
such ends : wherefore the divine laio is inviolable, that man
shall be in freedom ; and that good and truth, or charity and
faith, shall be implanted in his free principle, and never in a
constrained one / for what is received in a state of constraint
does not remain, but is dissipated. To force man, is not to in-
sinuate into his will-j^rin(nple, because under such force he acts
from the will-pi^inciple of another ; and therefore when he,
returns to his own will-principle, that is, to his freedom, that
force is extirpated : on this account the Lord I'ules man by his
freedom, and, as fa,r as possible, withholds him from the free-
dom, of thinking and willi7ig evil / for man, unless withheld by
the Lord, would continually plunge himself into the deepest hell.
Lt was said, that the Lord, through the angels, could lead man
into good ends by omnipotent might, for evil spirits may in an
instant be driven away, and this by a single angel, even sup-
posing myriads of them to encompass man: man, however,
would then come into such to?'ture, and into so direful a hell, as
would be insufferable, for he would be miserably deprived of his
life. For the life of man is, from lusts and phanta-nes, con-
trary to good and truth, and unless this life v)ere supported by
evil spirits, and in that state were amended, or at least guided,
he would not survive a single moment ; for nothing else has
place in man but the love of self and of gam, and. of reputation
on their account, thus whatsoever is contrai^ to oi'der. Un-
less, therefore, man were moderately and gradually reduced to
order, by the guidance of his freedom, he would instantly
expire.
.5855. Before it was allowed to me to discourse with spirits^
I believed that it was absolutely impossible for any spirit or
angel to know and perceive my thoughts ; because they were
within myself, and known only unto God. On this account
it once happened, that L remarked of a certain spirit, that
he knew my thoughts, for he discoursed with me concerning
them, in few words, and gave a proof of his presence by a cer-
5855— 5858.J
GENESIS.
313
tain sign ; at this Twos amazed^ hut especially at discovering
that he was acqtiainted with my thoughts. Hence it was made
manifest, hoto difficult it is for man to believe that any spii-it
knows what he thinks; tohen yet he knows not only the thoughts
ivhich the man hi7nself knoivs, but also the smallest minuticB of
the thoughts and affections, which are unknown to the 7nan /
yea, such things as it is impossible for him to know in the life
of the body. This 1 know from the constant expemence of
several years.
5856. The communications of societies with other societies
are effected by spirits whom they send forth, and by whom they
speak; these spirits are called subjects. When any society wa^
present ^vith me, I could not know it until they sent forth a
spirit, and then communication was instantly opened : this
circumstance is quite familiar in the other life, and frequently
happens. Hence it is manifest, that the spirits and angels, as-
sociated with man, are the means of his communication with
the societies in hell, and with those in heaven.
b%bl. I have occasionally discoursed with spirits concetmijig
that mare excellent faculty which they, beyorid man, possess, and
by which they put on, at the ijistant they come to man, all things
of his memoi'y ; and although they before kntto nothing con-
cerning the sciences, the languages, and other things, which man
has learnt and imbibed from infancy to old age, still, in a mo-
ment, they come into possession of them all: — thus with the
learned they are learned ; with the ingefiious, ingetiious ; and
with the skilful, skilful. Hearing these things, those sjnrits
became elated, for they were not good spirits / it was therefore
given to tell them, that with the xinleai^ed they are unlearned ;
with the stupid, stupid ; and with the iiisane and infatuated,
insane and infatuated : for they put on all the interior things
of the man with whom they are associated, thus also all h is
fallacies, phantasies, and falses ; consequently his insanities
and infatuations. But evil spirits cannot come near to infants,
because they have not, as yet, any thing in the memory to put
071 ; wherefore good spirits and angels are associated with them.
5858. From much experience it has been given me to know,
that whatever is thought or spoke^i by spirits, from man^s mem-
ory, they suppose to be their own, and in themselves ; if they
are told that it is not so, they are exceedingly indignant : such
is the fallacy of sense prevailing amongst them. In order to
convince them that it is not so, they were asked, by what tneans
they knew how to discourse with me in my mother tongue, when
yet, in the life of the body, they had no acquaintance with it ;
and how they understood the rest of the languages iti which 1
was skilled, when yet they themselves knew not one of them ;
also, whether they believed that those things were from them-
selves. I read to them also in the Hebrew tongue, which they
314
GENESIS.
[Chap, xl'ir.
understood as well as myself, even those not advanced heyond
the state of childhood. It was likewise shown, that all the scien-
tifics apjpertaining to me, appertained to them also : hence they
were convinced that, when they come to man, they come into the
possession of all mail's scientifics, and that they are in a false
principle tn believing them to he their own. They have also
theirs, but it is not allowed to bring them forth, in order that
they may serve man by his own, and for several other reasons,
see n. 2476, 2-177, 2479 / and because the greatest confusion
would ensue, if spirits flowed-in {to man) from their own
memory, n. 2478.
5859. Certain spiHts ascended up to me, saying, that they
had been with me from the beginniiig, and knowing fio other ,*
but as /proved to them the contrary, they at length confessed,
that they now came for the first time j but that, as they instantly
put on all things of my memory, they could not {at first) know
otherwise than they had said : hence also it was manifest, that
spii'its, at the moment they come to man, put on all his scienti-
fics as their own / and that when several spirits are present,
each puts on somewhat, and each supposes it to be his own :
man comes into this faculty immediately after death. Hence
also it is, that good spirits, in the heavenly society into which
they come, ptit on and enjoy all the wisdom which is possessed
by all in that society, for such is the mutual participation / and
this notwithstanding, in the life of the body, they had known
nothing at all of such things as are said in the heavenly society.
This is the case if, in the world, they had lived in the good of
charity ; for this good has the faculty of appropriating to itself
the all of wisdom, and in the good itself lies concealed this im-
planted faculty. Hence they knov), as it were of themselves,
things which, in the life of the body, had been incomprehensible,
yea, ineffable.
5860. The spirits associated with man put on his pef'sua-
sions, whatsoever be their quality, as hath been evidenced to me
by m^lch experience : thus they put on man^s persuasions, not
only in things moral and civil, but also in the spiritual things
of faith. Hence it is manifest, that the spirits-with those who
are in heresies, in fallacies and illusions as to the tiniths of faith,
and in falses, are in the like, without the slightest difference :
this is so, in m'der that man jnay be in his freedom, and may not
be disturbed by any proprium of a spiint.
5861. From these considerations it is evident that mail, dur-
ing his life in the world, is, as to his interiors, thm as to his
spirit, in consort with other spirits, and so adjoined to them,
mat he cannot think or will any thing unless together with
them / that thus there is a communication of his interiors with
the spiritual world j and that in this toay, and in no other, he
can be led of the Lord. Man, when he comes into the other life,
5859^-5865.]
GENESIS.
815
does not believe that any spirit has been with him, and still less,
any from hell; wherefore, if he desire it, he is shown the
society of spirits vnth which he had been in consort, and from,
which emissary spirits had been associated with him ; also,
after some states which he must first pass through, he returns,
ai last, to the same society, because it had acted in unity with
his prevailing love. I have occasionally seen societies thus
shown to such persons,
5862. The spirits associated with man do not 'know that they
are so ; only angels from the Lord Tcnow this, for they are ad-
joined to the soul or spirit of man, but not to his body. Those
things, which from the thoughts have determination into speech,
and from the will into acts in the body, flow ordinately into act
by common influx, according to coi'7'espondences with the Grand
Man ; wherefore the spirits associated with man have nothing
in common with these things : thus they do not speak by man^s
tongue, for this would he obsession / neither do they see, through
his eyes, what is in the world / nor hear, through his ears, what
is passing there. It is otherwise in my ovm case, for the Lord
has opened my interiors to see the things in the other Ife;
hence spirits have known that I was a man in the body, and to
them has been given the faculty of seeing, through my eyes, what
is in the world, and of hearing those who discourse in company
with me.
5863. If evil spirits could perceive that they were associated
with man, and yet that they were spirits separate from him,
and if they could flow-in into the things of his body, they would
attempt by a thousand means to destroy him ; for they hate man
with a deadly hatred. Knowing, therefore, that I was a man
in the body, they were contimially striving to destroy me, not as
to the body only, but especially as to the soid / for to destroy any
man or spirit is the very delight of the life of all who are in
hell ; but I have been continually protected by the Lord. Hence
it appears how dangerous it is for man to be in a living consort
with spirits, mdess he be in the good of faith.
5864. As evil spirits have heard that spirits were associated
with man, they have thought to injure those spirits, and man
together with uiem : they have also sought for tliem a long time,
but in vain, with the intention to destroy them. The delight
and blessedness of heaven is to do good to man, and to promote
his eternal salvation y but, on the other hand, the delight of hell
is to do evil to man, and to hasten his eternal ruin. Such is
the opyposition between heaven and hell.
5865. There was a spirit, not evil, to whom it was per-
mitted to pass over to a certain man, and from his place to dis'
course with me. Whe7i he was come thither, he said, that there
appeared to him, as it were, a sort of black inani7nate some-
thing, ot as a black mass void of life ; this was the corpor 'al
316
GENESIS.
[Chap. xIv.
life of that raan, which it was permitted him to behold : it was
said, that the coi'poreal life of a man, who is in the good of faith,
appears, when it is allowed to view it, not as black, but as woody,
and of a woody colour. The like it was given to know by ad-
ditional experience / a certain evil spirit was sent into a state
of the body, which was effected by his thinking from the sensuals
of the body, thus from the external memory / on this occasion
he also seemed to me as a black mass void of life ; the same
spirit, vihen restored, said, that he supposed himself to have
been in the life of the body. In other ca^cs spirits are not
allowed to look into the corporeal things of man, for those
things are in the world and in its light / and when spirits look
into the things which are of the light of the worlds those things
appear as mere darkness.
5866. The subject concerning the association of angels and
spir'its with man, will be continued at the close of the following
o\apter.
GENESIS.
CHAPTER THE FORTY-FIFTH.
1. AND Joseph could not contain himself before all who
stood with him ; and he cried out, Cause every man to go forth
from before me. And there stood not a man with liim, in
Joseph's making himself known to his brethren.
2. And he uttered his voice in weeping ; and the Egyptians
heard, and the house of Pharaoh heard.
3. And Joseph said unto his brethren, I am Joseph ; doth
my father yet live? And his brethren could not answer him ;
for they were terrified at his presence.
4. And Joseph said unto his brethren, Come near to me, I
pray you : and they came near. And he said, I am Joseph
your brother, whom ye sold into Egypt.
5. And now, let it not be for grief to you, neither let there
be anger in your eyes, that ye sold me hither ; because to make
alive God sent me before you.
6. For this two years hath the famine been in the midst
of the land ; and yet there are five years, in which shall be no
ploughing and harvest.
7. And God sent me before you, to put for you remains in
the land, and to make you alive by a great escape.
8. And now, ye did not send me hither, but God ; and He
hath set me for a father to Pharaoh, and for a lord to all liia
house, and I bear rule in all the land of Egypt.
5866.J
GENESIS
317
9. Haste ye, and go up to my father, and say nnto him,
Thus saitli thy son Joseph, God hath sent nie for a lord to all
Egypt : come down unto me, tarry not.
"^10. And thou shalt dwell in the land of Goshen, and thou
shalt be near unto me, thou, and thy sons, and thy sons' sons,
and thy flocks, and thy herds, and all that thou hast.
11. And I will sustain thee there; because yet there are
five years of famine ; lest, peradventure, thou be extirpated,
and thy household, and all that thou hast.
12. And, behold, your eyes see, and the eyes of ray brother
Benjamin, that my mouth is speaking unto you.
13. And ye shall tell my lather of all my glory in Egypt,
and of all that ye have seen ; and haste ye, and cause my
father to come down hither.
14. And he fell upon the necks of his brother Benjainin,
and wept ; and Benjamin wept upon his necks.
15. And he kissed all his brethren, and wept upon them ;
and atlerwards his brethren talked with him.
16. And the voice was heard in Pharaoh's house, saying,
Joseph's brethren are come : and it was good in the eyes of
Pharaoh, and in the eyes of his servants.
17. And Pharaoh said unto Joseph, Say unto thy brethren,
Tliis do ye ; load your beasts of burden, and go, get you unto
the land of Canaan.
18. And take your father, and your households, and come
unto me ; and I will give you the good of the land of Egypt,
and ye shall eat the fat of the land.
19. And now thou art commanded, this do ye ; take to yon
from the land of Egypt carriages for your young children, and
for your women, and bring your father, and come.
20. And let not your eye spare upon your household stuft';
for the good of all the land of Egypt is yours.
21. And the sons of Israel did so: and Joseph gave them
carriages, according to the mouth of Pharaoh ; and he gave
them provision for the way.
22. And to all of them he gave, to each man, changes of
garments ; and to Benjamin he gave three hundred (pieces)
of silver, and five changes of garments,
23. And to his father he sent after this manner ; ten he-
asses laden with the good of Egypt, and ten she-asses laden
with corn and bread, and nourishment for his father by the way.
2-1. And he sent his bretlu-en away ; and they went : and
he said unto them. Contend not together in the way.
25. And they went up out of Egypt, and came into the
land of Canaan, unto Jacob their father.
26. And they told him, saying, Joseph is yet alive, and he
hath dominion in all the land of Egypt ; and his heart failed,
for he believed them not.
818
GENESIS.
[Chap, xlr.'
27. And they spake to him all the words of Joseph, which
he had spoken unto them : and he saw the carriages which Jo-
seph had sent to carry him ; and the spirit of Jacob their father
revived.
28. And Israel said, It is enough, Joseph my son is yet
alive : I will go and see him before I die.
THE CONTENTS.
5867. THE subject treated of in Gen. xliv. is the internal
man, which is Joseph ; that he initiated the external natural
man, which are the ten sons of Jacob, by the medium, which
is Benjamin, to conjunction with himself. The subject of this
chapter is the internal man ; that he conjoined himself to the
external natural man ; but conjunction therewith not being
given, except by spiritual good from the natural principle,
which good is Israel, therefore he prepares first to adjoin to
himself that good.
THE INTERNAL SENSE.
5868. Verses 1, 2. AND Joseph could not contain himself
before all who stood with Mm ; and he cried ont, Cause every
man to go forth from before me. And there stood not a man
■with him, in Joseph's malcing himself known to his brethren.
A.nd he uttered his voice in weeping • and the Egyptians heard.,
and the hoxise of Pharaoh heard. And Joseph could not con-
tain himself before all who stood with him, signifies that all
things were now prepared for conjunction, by the celestial in-
ternal principle. And he cried out, signifies the eff"ect near.
Cause every man to go forth from before me, signifies that in-
congruous and adverse scientifics should be cast out from the
midst. And there stood not a man with him, in Joseph's making
himself known to his brethren, signifies that none of those (sci-
entifics) was present when the celestial internal principle, by
the medium, conjoined itself to truths in the natural principle.
And he uttered his voice in weeping, signifies mercy and joy.
And the Egyptians heard, signifies even to ultimates. And the
house of Pharaoh heard, signifies through the whole natural
principle.
5869. Ver. 1. "And Joseph could not contain himsef beforf
6867—5872.]
GE^ ESxb.
all who stood with him." — That hereby is signified that all
things were now prepared for conjunction, by the celestial in-
ternal pi-inciple, appears (1.) from the representation of Joseph,
as denoting internal good, see n. 5805, 5826, 5827, thus the
celestial internal principle; for by the celestial principle is
meant the good which proceeds from the Lord ; (2.) from the
signification of not being able to contain himself', as denoting
that all things were prepared for conjunction. For when one
with very great application prepares himself for a certain end
or efiect, by collecting and arranging the means conducive
thereto; then, all things being made ready, he can no longer
contain himself This is signified by those words: for the sub-
ject treated of in the ^)receding chapter was the initiation to
conjunction, but in this it is the conjunction itself, see n. 5867 ;
(3.) by all who stood with him, are signified such things as
impede conjunction, on which account they were cast out,
according to what follows.
5870. " And he cried out." — That hereby is signified the
effect near, appears from the signification of crying out, when it
is before said that Joseph could not contain himself, as denoting
the effect near.
5871. " Cause every man to go forth from before me." —
That hereby is signified that incongruous and adverse scientifics
should be cast out from the midst, appears from the significa-
tion of every man from before me, as denoting scientifics ; for
the men were Egyptians, by whom are signified scientifics, see
n. 1164, 1165, 1186, 1462, 5700, 5702 : that they were incon-
gruous and adverse scientifics, follows from their being cast
out. The case herein is this : when conjunction is effected »f
the truths which are in the external or natural man, with the
good which is in the internal, that is, when the truths of faith
are conjoined with the good of charity, then all those scientifics
which are not in agreement, and especially those Avhich are
adverse, are rejected from the midst to the sides, thus from the
light in the midst, to the shades at the sides ; and then they
are partly not seen, and partly are regarded as things of no
account. But from the remaining scientifics, which are con-
gruous and concordant, there is effected a kind of extraction,
and — if the expression may be allowed — a sort of sublimation,
whence is acquired the interior sense of things : this sense is
not perceived by man, whilst in the body, except by somewhat
of gladness, as the mind is gladdened by the morning of the
day. Thus is effected the conjunction of the truth of faith with
the good of charity.
5872. "And there stood not a man with him, in Joseph's
making himself known to his brethren." — That hereby is signi-
fied that none of those (scientifics) was present when the celes-
tial internal principle, by the medium, conjoined itself to truths
S20
GENESIS.
[Chap, xlv
in the natural principle, appears without any thing further,
from what was explained above, n. 5871.
5873. Ver. 2. "And he uttered his voice in weeping."—
That hereby is signified mercy and joy, appears from the sig-
nification of weeping^ as denoting the effect of mercy, see n.
5480; and also, when caused by sadness, as denoting the effecl
of love, see n. 3801, thus of joy.
5874. "And the Egyptians heard." — Tliat hereby is signi-
fied even to ultimates, appears (1.) from the signification of
hearing the voice imoeeping, as denoting a perception of mei-cy
and joy ; (2.) from the representation of the Egyptians, as de-
noting scientifics, see n. 1164, 1165, 1186, 1462, thus ultimates ;
for the scientifics belonging to man are his ultimates. That
scientifics are the ultimates of man, (viz., of his memory and
thought,) does not appear, for to him they seem to constitute
the all of intelligence and wisdom : but it is not so ; they are
only vessels containing the things of intelligence and wisdom,
and indeed the ultimate vessels, for they conjoin themselves
with the sensual things of the body. That they are ultimate
vessels, is evident to him who reflects upon his own thought,
when inquiring into any truth : scientifics are then present, but
do not appear ; for the thought on such occasion extracts their
contents from a great variety scattered on all sides, and even
deeply concealed, and thus forms conclusions ; and the more
interiorly the thought penetrates, so much the farther it re-
moves itself from them. This may be manifest from the con-
sideration,, that man, when he enters the otlier life, and becomes
a spirit, hath indeed scientifics along with him, but is not al-
lowed to use them, on several accounts, see n. 2476, 2477,
2479 ; yet still he thinks and speaks concerning truth and good,
rfiore distinctly and perfectly than he did in the world. Hence
it is evident, that scientifics serve man in forming the under-
standing ; but when the understanding is formed, they then
constitute the iiltimate plane, in which man no longer thinks,
but above it.
5875. " And the house of Pharaoh heard." — That hereby is
signified through the whole natural principle, appears from
the representation of Pharaoh^ as denoting the natural princi-
ple in general, see n. 5160, 5799, thus his house denotes the
whole natural principle.
6876. Verses 3 — 5. And Joseph said unto his 'brethren, 1
am Joseph : doth my father yet live ? And his brethren could
not ansioer him ; for they were terrified at his presence. And
Joseph said unto his brethren, Gome near to me, I pray you :
and they came near. And he said, I am Joseph your brother,
whom ye sold into Egypt. And now, let it not he for grief to
you, neither let there be anger in your eyes, that ye sold me
hither / because to make alive God sent m^ before you. And
5373—5879.]
GENESIS.
821
Joueph said unto his brethren, signifies that the celestial inter
nal principle gave to truths, in the natural principle, the faculty
of perception. I am Joseph, signifies manifestation. Doth my
fatlier yet live ? signifies the presence of spiritual good from
the natural principle. And his brethren could not answer him,
signifies that truths in the natural principle vrere not yet in a
state to speak. For they were terrified at his presence, signi-
fies commotion amongst them. And Joseph said unto his bre-
thren, signifies the perception of the new natural principle.
Come near to me, I pray you, signifies interior communication.
And they came near, signifies ettect. And he said, I am Jo-
seph your brother, signifies manifestation by influx. Whom
ye sold into Egypt, signifies the internal principle which they
had alienated. And now, let it not be for grief to you, signifies
anxiety of the heart or will. Neither let there be anger in your
eyes, signifies sadness of the spirit or imderstanding. That ye
sold me hither, signifies that they had alienated to the lowest
things. Because to make alive God sent me before you, signi-
fies spiritual life thence imparted to them of providence.
5877. Yer. 3. " And Joseph said unto his bretliren." — That
hereby is signified that the celestial internal principle gave to
truths in the natural principle the faculty of perception, ap-
pears (1.) from the signification of saying in the historicals of
the Word, as denoting perception, see n. 1898, 1919, 2080,
2619, 2862, 3395, 3509, 5687, 5743, in this case to give the
faculty of perception, spoken of presently ; (2.) from the repre-
sentation of Joseph., as denoting the celestial internal princi-
ple, see above, n. 5869 ; (3.) from the representation of the hre-
thren., the ten sons of Jacob, as denoting truths in the natural
principle, see n. 5403, 5419, 5458, 5512. Hence comes the in-
ternal sense, that the celestial internal principle gave to trutlis
in the natural principle the faculty of perception. That by
saying is here signified to give the faculty of perception is, be-
cause the subject next treated of is the conjunction of the
celestial internal principle, which is Joseph, with truths in the
natural principle, which are the sons of Jacob ; and when there
is conjunction, there is given the faculty of perceiving, (viz.,
by tlie afi'ection of truth and thereby of good.)
5878. " I am Joseph." — That hereby is signified manifesta-
tion, appears without explication.
5879. " Doth my father yet live ?" — That hereby is signified
the presence of spiritual good from the natural principle, ap-
])ears (1.) from the representation of Israel, the father., as
denoting spiritual good from the natural principle, see n. 5801,
5803, 5806, 5812, 5817, 5819, 5826, 5833 ; that it is from the
natural principle, see n. 4286 ; (2.) from the signification of
the expression, " Doth my father yet live ?" as denoting his
presence; for Joseph's first thought, when he made lumselt
VOL. VI. 21
822
GENESIS.
[Chap. xlv.
known, was concerning his ftither, whom he knew to be living,
and who was present in liis thought at first and afterward con-
tinually, when speaking to his brethren. This is, because the
conjunction of the celestial internal principle, which is Joseph,
cannot be effected with truths in the natural principle, which
are the sons of Jacob, unless by spiritual good from the natural
principle, which is Israel; and, conjunction being effected,
they are then no longer the sons of Jacob, but the sons of
Israel , for the sons of Israel are spiritual truths in the natural
principle.
5880. " And his brethren could not answer him." — That
hereby is signified that truths in the natural principle were not
yet in a state to speak, appeai-s (1.) from the representation of
the sons of Jacob, who were Josep/i's brethren, as denoting
truths in the natural principle, see above, n. 5877 ; (2.) from
the signification of hei7ig unable to answer, as denoting not yet
to be in a state to speak, (viz., from truths with the internal
principle.) The case herein is this : when the internal princi-
ple is being conjoined with the external, or good with truth,
there is first effected a communication on the part of the in-
ternal principle with the external, but not yet a reciprocal
communication : when this (first communication^ is effected,
there is conjunction ; wherefore after Joseph nad wept on
Benjamin's necks, and kissed all his brethren, it is said that
then, first, " his brethren talked with him," (verse 15,) whereby
is signified, that when conjunction w^as effected, there existed
reciprocal communication by virtue of reception.
6881. " For they were terrified at his presence." — ^That
hereby is signified commotion amongst them, appears from the
signification of being terrified, as denoting commotion, terror
being nothing else: by commotion is meant a new arrangement
and ordination of truths in the natural principle, concerning
which ordination these particulars are to be noted. The order
in wliich scientifics and truths are arranged in man's memory,
is nuknown to man ; but when it pleases the Lord, the angels
know it, for the order is wonderful : they cohere in the manner
of fascicles, and the fascicles themselves also cohere one with
another, and thus according to that connection of things which
the man had comprehended. These coherences are more
wonderful than any man can believe : in the other life they are
occasionally presented to view ; for in the light of heaven,
which is spiritual, such things can be exhibited before the eye,
but not at all in the light of the world. Scientifics and truths
are arranged into these fascicular forms solely by man's loves —
into infernal forms by the loves of self and of the world, but
into heavenly forms by love towards the neighbour and love to
God ; — wherefore whilst man is regenerating, and conjunction
of the good of man's internal principle with the truths of the
5880— 58S3.]
GENESIS.
323
external is beinoj effected, a commotion takes place amongst
truths, for they tlien imdergo another arrangement : it is this
commotion which is here meant, and which is signified by their
being terrified. The commotion then existing manifests itself
by anxiety, arising from a change of the former state, consist-
ing in a privation of the delight therein experienced : it
manifests itself also by anxiety concerning the past life, be-
cause internal good, and the very internal principle itself, have
been discarded amongst lowest principles. This anxiety is
treated of in what follows.
5882. Ver. 4. " And Joseph said unto his brethren." — That
hereby is signified the perception of the new natural principle,
appears (1.) from the signification of saying, as denoting per-
ception, see above, n. 5877 ; (2.) from the representation of the
sons of Jacobs as denoting truths in the natural principle, see
also above, n. 5877, in this place the natural principle ; for they
wlio represent truths in the natural principle, represent also that
principle itself, as Pharaoh, who, because as king of Egypt he
represents scientifics in general, represents also t)ie natural
principle itself in general, see n. 5160, 5799. Truths in the natu-
ral principle, and that principle itself, or the natural man him-
self, act in unity ; for truths are the things contained, and the
natural principle is the containing vessel : wherefore, in the in-
ternal sense, the thing containing is signified at one time, and
at another, the thing contained, according to the series of the
things. The sons of Jacob here represent the new natural
principle, because in the internal sense is described the act of
conjunction, which is according to the nature of those things
contained in the common explication : this is, that when the
conjunction exists of the internal principle with the external,
or of good with truth, there is first given a faculty of perception,
in which man is affected with truth and thereby with good,
and that a commotion is then felt ; next, that interior commu-
nication is given by influx, and so forth. From these consider-
ations it is evident, that the natural principle, which the sons
of Jacob here represent, is the new natural principle ; for its
former state was changed, n. 5881.
5883. " Come near to me, I pray you." — ^That hereby is
signified interior communication, appeal's from the significa-
tion of coming near, as denoting to communicate nearer, which,
when predicated of the external principle in respect to the in-
ternal, is to communicate more interiorly. Man knows not
that communication with the natural or external man is both
interior and exterior, because he has not formed to himself ariy
idea of the internal man, and of its life, as distinct from the
life of the external man : he has no other idea concerning the
internal principle, than that it is within, and not altogether
distinct from the external ; when yet they are so distinct, that
324
GENESIS.
[Chap. xIv,
the internal may be separated from the extei-nal, and live a life
such as it lived before, but more pure. This indeed is actually
the case at death ; for then the internal is separated from the
external ; and the internal which lives after the separation, is
then called a spirit^ but is the real man which lived in the body,
and to himself and to others, in the other life, appears as a
man in the world, with all his form from the head to the heel.
He is also endowed with the same faculties as a man in the
world : he feels when he is touched ; he smells — he sees — he
hears — he speaks — he thinks ; insomuch that, when he does not
reflect on his being in the other life, he supposes that he is still
in his body in the natural world, as I have sometimes heard
spirits say. From these considerations it is evident M'hat are
the internal and the external principles of man : if an idea be
hence formed concerning those principles, the things so often
said, in the above explications, of the internal and the external
man, will become somewhat clearer; and it will be more
manifest what is meant by the interior communication, here
signified by the words, " Come near to me, I pray you."
5884. " And they came near." — That hereby is signified
effect, (viz., that interior communication was made,) appears
without explication.
5885. " And he said, I am Joseph your brother." — That
hereby is signified manifestation by influx, appears from the
signification of "he said, I am Joseph your brother," as de-
noting manifestation, as above, n. 5878 : that it was by influx,
follows of consequence, because the internal principle acts in
no other way upon the external; and now more especially,
when interior communication was effected, n. 5883. Manifes-
tation by influx, as to good, is the apperception thereof by the
affection of truth, and this is charity ; but manifestation as to
truth, is the acknowledgment thereof and faith.
5886. " Whom ye sold into Egypt."' — That hereby is signi-
fied the internal principle, which they had alienated, appears
(1.) from the representation of Joseph whom they sold, as
denoting the internal principle, see n. 5805, 5826, 5827 ; (2.)
from the signification of selling, as denoting to alienate, see n.
4752, 4758. By Egypt are here signified the lowest principles,
as below, n. 5889 ; for to refer any thing amongst scientifics,
without acknowledgment, is to eject it to the sides, thus to
last or lowest principles. This is the case with man's internal
principle at the present day : it is indeed amongst scientifics,
because it is known from doctrinals that there is an internal
man ; but it is rejected to the lowest principles, because it is
not acknowledged and believed: thus it is alienated, not indeed
from the memory, but from the faith. That to sell, in the
internal sense, denotes to alienate those things which are of
faith and charity, consequently those things which constitute a
5884— 58S6.]
GENESIS.
325
man of the internal church, is manifest from this consideration :
in the spiritual world there is no buying and selling, as on
earth ; but by buying is signified the appropriation of good and
truth, and by selling, the alienation thereof. Selling signifies
also the communication of the knowledges of good and truth,
because trading signifies the procuring and communication
of the knowledges of those principles, see n. 2967, 4453 ;
but in such case it is said, "selling not for silver." That to
sell denotes alienation, is evident also from the following
passages in the Word, as in Isaiah : " Tlius saith Jehovah,
Where is the bill of your mother's divorcement, whom I have
put away ? or which of my creditors is it, to whom I have
sold you ? Behold for your iniquities ye were sold, and for
your prevarications your mother was put away," 1. 1. Mo-
ther here denotes the church, and to sell denotes to alienate.
And in Ezekiel : " The time is come, the day is arrived : let
not the huyer rejoice, and let not the seller mourn ; because
wrath is upon all his multitude. For the seller shall not return
to the thing sold, although their life were yet amongst the
living," vii. 12, 13. Tliis is spoken of the laud of Israel, which
is the spiritual church. The seller here denotes him who
had alienated truths and insinuated falses. So in Joel: "The
sons of Judah and the sons of Jerusalem ye have sold to the
sons of the Javanites, that ye might remove them far from their
border. Behold, I will raise them up from the place whither ye
have sold them. . . . And / will sell your sons and your
daughters into the hand of the sons of Judah, and they shall
sell them to the Sebaites, a people afar ofl'," iii. 6 — 8. Tyre
and Sidon are here spoken of: here also to sell denotes to
alienate. And in Moses : " Their rock hath sold them, and
Jehovah hath shut them up," Deut. xxxii. 30. To sell here,
manifestly denotes to alienate ; rock, in the supreme sense, is
the Lord as to truth, in the representative sense it is faith ;
Jehovah is the Lord as to good. Because, in the spiritual
sense, to buy is to procure to one's self, and to sell is to alienate,
therefore the kingdom of the heavens is compared by the Lord
to one who sells and buys ; thus in Matthew : " The kingdom of
the heavens is like unto treasure hid in a field, which when
found, a man hideth, and for joy thereof goeth and selleth all
that he hath, and huyeth that field." Again : "The kingdom
of the heavens is like unto a merchant-man, seeking goodlv
pearls : who, when he had found one pearl of great price, went
and sold all that he had, and hought it," xiii. 44—46. Thc:
kingdom of the heavens denotes, the good and the truth with
num, thus heaven with him ; field denotes good, and i)t!arl,
truth ; to buy denotes to procure and to appropriate thofie
things to himself ; to sell all that he hath denotes to alienate his
former proprinin, thus evils and falses, for these are of the
326
GENESIS.
[Chap, xiv
f)roprium. So in Luke: Jesus said to the young ruler, "Yet
aclcest thou one thing : sell all that thou hast, and distribute
unto the poor : then shalt thou have treasure in heaven : a'^d
come, follow me," xviii. 22. In the internal sense by the^€
■words is meant, that all his own proper qualities, which are
nothing but evils and falses, ought to be alienated, for those
things are all that he hath, in order that he may receive goods
and truths from the Lord, which are " treasure in heaven."
Again, in like manner : " Sell your possessions, and give alms ;
make to j'ourself bags which wax not old, a treasure in the heav-
ens that faileth not," Luke xii. 33. Every one sees that another
sense is contained in these words ; because for any one to sell
his possessions would bo, at this day, to make himself a beggar,
and to deprive himself of all means of exercising charity any
longer; besides which, he must needs place merit in so doing,
and it is a constant truth, that the rich are in heaven as well
as the poor : the other, or the interior sense, was just above
spoken of Because to sell signifies to alienate the things of
the church, herein was grounded the law concerning a wife mar-
ried from female captives, " If she please thee not, thou shalt
let her go away free ; but in selling thou shalt not sell her for
silver, neither shalt thou make gain of her, because thou hast
humbled her," Deut, xxi, 14, A wife from female captives
denotes alien truth, not from a genuine stock, which yet may
be adjoined, in some manner, with the good of the church ap-
pertaining to man ; yet this truth, if in several things it agrees
not, may be removed, but not alienated ; because in a certain
manner it was conjoined : this is the spiritual principle of this
law. Hence also came the following law : " If a man shall be
found, who hath stolen a soul from his brethren, from the sons
of Israel, and hath made gain by him, and hath sold him / that
thief shall be slain ; and thou shalt remove evil from the midst
of thee," Deut, xxiv. 7. Thieves of the sons of Israel denote
those who acquire to themselves the truths of the church, not
for the end of living according to them, and thereby of teach-
ing them from the heart, but to make gain thereby to them-
selves. That such a thief is damned, is signified by the com-
mand that he should be slain.
5887, Yer. 5. " And now, let it not be for grief to you," —
That hereby is signified anxiety of the heart or will, appears
from the signification of grief, as denoting anxiety, and this of
the heart or will ; for by the w^ords immediately following,
" neither let there be anger in your eyes," is signified sadness
of the spirit or understanding. It is said of the heart or will,
and of the spirit or understanding, because the heart, by corre-
spondence, has relation to those things which are of the will,
for it relates to what is celestial or to the good of love ; and
the spirit, which is of the lungs, to those things which are of
5887—5890.]
GENESlb.
327
the uiiderstaiicliiig, for it relates to wliat is spiritual, or to the
truth of faith, see ii. 3635, 3883—3896.
5888. " Neither let there be anger in your eyes." — That
hereby is signified sadness of the spirit or understanding,
appears (1.) from the signification of anger, as denoting sao-
ness, because it follows as a repetition of a similar thhig after
these words, " Let it not be for grief to you," whereby is sig-
nified anxiety of the heart or will : for in the Word, where
there appears, as it were, a repetition, one expression has refer-
ence to the will, and the other to the understanding; or, what
is the same, one has reference to the good of love, the other
to the truth of faith; and this on account of the heavenly mar-
riage of good and truth, in singular the things of the Word,
see n. 683, 793, 801, 2173, 2516, 2712, 5502; (2.) from the
signification of eyes, as denoting the understanding, see n.
2701, 4403—4421, 4523—4534.
5889. " That ye sold me hither." — That hereby is signified
that they alienated to the lowest things, appears from the things
explained above, n. 5686.
5890. " Because to make alive God sent me before you." —
That hereby is signified spiritual life thence imparted to them
of providence, appears (1.) from the signification of making
alive, as denoting spiritual life, presently spoken of ; (2.) from
the signification of the expression, " God sent me before you,"
as denoting^ of providence. That it was of providence, is evi-
dent from Joseph's dreams, in which it was predicted that his
brethren, and also his father, should bow themselves down to
him : this would not have been foreseen, unless it had been
provided. That by being made alive, and by making alive, is
signified spiritual life, or new life by regeneration, may be mani-
fest from this single consideration, that the spiritual [principle]
of the Word cannot be any thing else. There is natural life and
there is spiritual life : natural life is meant in the literal sense
of the Word, but spiritual in the internal sense ; but in many-
passages, by making alive and by life, spiritual life is meant
even in the literal sense, as in Ezekiel : "When I shall say to
the wicked. Dying thou shall die j and thoushalt not admonish
him, neither shalt speak to warn the wicked from his evil way,
to make him aZi've," iii. 18. Again: "Ye have profaned me
among my people for handfuls of barley and for pieces of bread,
to slay the souls that should not die, and to make alive the souls
that should not live. . . Ye strengthen the hands of the wicked,
that he cannot return from his evil way, hy making him alive^''
Ezek. xiii. 19, 22. And in Hosea : " After two days He
(Jehovah) Wi7^ revive us: and in the third day he will raise us
up, and xoe shall live before him," vi. 2. And in David : " Un-
less I had believed to see the good of Jehovah in the land of
lives^'' Psalm xxvii. 13. And in the Apocalypse : " To him
828
GENESIS.
[Chap. xlv.
that overcometh will I give to eat of the tree of life, which is
in the midst of the paradise of God," ii. 7. And in John :
"As the Father raiseth up the dead, and quickeneth {maketh
alive), so also the ^o\\ quickeneth {maketh alive) -whom he will."
V. 21. Again: "It is the spirit that quickeneth, the flesh
profiteth nothing; the words that I speak unto you are spirit
and are life^"* John vi. 63. These passages — to make alive,
and life — manifestly denote spiritual life, which is the life in
heaven : this also is simply called life, as in Matthew: " Strait
is the gate, and narrow is the way, which leadeth unto life, and
few there be that find it," vii. 14, and elsewhere. To enter
into life denotes, into heaven. Matt, xviii. 8, 9 ; xix. 17 ; Mark
ix. 43, 45, 47 ; John v. 24.
5891. Verses 6 — 8. For this, two years hath famine been
in the midst of the land : and yet there are five years, in which
shall he no ploughing and harvest. And God sent me before
you, to put for you remains in the land, and to make you alive
hy a great escape. And now, ye did not send me hither, hut
God : and He hath set me for a father to Pharaoh, and for a lord
to all his house, and I hear rule in all Ihe land of Egypt.
For this, signifies that so the case is. Two years hath famine
been in the midst of the land, signifies a state of the defect
of good in the natural mind. And yet there are five years,
signifies the duration of that state until remains shine forth.
In which shall be no ploughing and harvest, signifies that in the
mean time there would be no appearence of good, and of truth
thence derived. And God sent me before you, signifies that it
was provided for of the Divine Providence. To put for you
remains in the land, signifies the middle and inmost [principle]
of the church. And to make you alive, signifies spiritual life,
thence derived, to truths in tlie natural principle. By a great
escape, signifies deliverance from damnation. And now, ye did
not send me hithei*, signifies that they did not let down to
scientifics, of the natural principle. But God, signifies that the
Divine [Being or Principle] had done this. And He hath set
me for a father to Pharaoh, signifies that now the natural prin-
ciple is from him. And -for a lord to all his house, signifies
that, from him, is every tiling in the natural principle. And I
bear rule in all the land of Egypt, signifies that he arranges
the scientifics in that principle.
5892. Ver. 6. "For this."— That hereby is signified that so
the case is, may appear without explication ; for it is an expres-
sion which relates to what goes before, and to what follows.
5893. " Two years hath famine been in the midst of the
land." — That hereby is signified a state of the defect of good in
the natural mind, appears (1.) from the signification of ym/-*,
as denoting state, see n. 487, 488, 493, 893 ; (2.) from the sig-
nification of famine, as denoting a defect of good ; for bread in
5891—5893.]
GENESIS.
329
the spiritual sense is the good of love, and food is the good of
truth ; hence famine [or hunger] is the defect of good, but
thirst the defect of truth ; (3.) from the signification of " in. the
m idst of the land^'' (viz. of EgN'pt,) as denoting the natural mind,
see n. 5276, 52T8, 5280, 5288, 5301 ; it is said in the midst,
because the midst is the inmost, n. 107-1, 291:0, 2973, where
good is. Two years denote a state of the conjunction of good
and truth, because two signify conjunction, n. 5191; in the
present case conjunction not yet effected, because the two years
are years of famine. The case lierein is this : in the natural
mind there must be truths, that good may be able to operate ;
and truths must be introduced by the aflection of genuine love.
All the things in man's memory have been introduced by some
love, and they remain there conjoined with it: thus it is with
the truths of faith ; if they have been introduced by the love
of truth, tliey i-emain conjoined with that love, and when they are
conjoined, this effect follows : if the affection be reproduced, the
truths conjoined with it come forth at the same time ; and if the
truths be reproduced, the affection itself, with which they are
conjoined, comes forth also. Therefor^ during man's regene-
ration, which is effected in adult age, (because he does not before
think, from himself, of the trutns of faith,) he is ruled by
angels, from the Lord, and thus kept in the truths which he
has impressed upon himself to be truths : by them he is held
in the affection with which they are conjoined ; and that affec-
tion of truth being from good, he is tliereby led by degrees
to good. That this is the case, is manifest to me from nmch
experience ; fori have apperceived, when evil spirits suggested
evils and falses, that angels from the Lord then kept me in
the truths which had been implanted, and thereby withheld
me from evils and falses : hence also it has been made evi-
dent, that the truths of faith, in-rooted by the affection of
truth, are the plane into which angels operate. They, therefore,
who have not this plane, cannot be led by angels, but suffer
themselves to be led by hell ; for the operation of angels cannot,
in them, be anywhere fixed, but is transfluent: this plane
however cannot be acquired, unless the truths of faith have been
put into act, and thereby implanted in the will, and through
the will in the life. It is also worthy of remark, that the ope-
ration of angels into the truths of faith appertaining to man is
seldom effected manifestly, so as to excite the thought con-
cerning that truth ; but there is produced a common (or general)
idea, with affection, of such things as are agreeable to that
truth. For the operation is effected by an imperceptible influx,
which when presented to the sight, appears in the likeness of
an inflowing light, consisting of innumerable truths in good ;
and these truths address themselves to some single principle
in man. and keep him, whilst in truth, in the love also which
830
GENESIS.
[Chap. xlv.
is of that trutli: Thus the angels elevate the mind of man from
falses, and defend him from evils ; but these things are totally
unknown to the man.
5894. " And yet there are five years." — That hereby is sig-
nified the duration of that state until remains shine forth, ap-
pears (1.) from the signification of Jive, as denoting remains, see
n. 5291 ; (2.) from the signification of years, as denoting states,
see above, n. 5893 ; (3.^ duration is signified by yet so many
years : from these considerations it is evident, that by the above
words is signified the duration of that state, until remains shine
forth. Remains are truths and goods stored up in the interior
man by the Lord, see n. 468, 530, 560, 561, 660, 1050, 1738,
1906, 2284, 5135, 5342 ; here remains are the acknowledgments
and affections of truth, before good manifests itself : with good
they shine forth ; meanwhile such a supply is drawn from them,
as is conducive to the use of life. Such is the continual provi-
dence of the Lord, although man is in total ignorance of it, yea,
neither is willing to know it ; for he denies a providence in sin-
gulars, when yet it is in things most singular, from the first
dawn of man's life even to its end, and afterwards to eternity.
There is with every inan, in every single moment, a concur-
rence of more particulars of providence than can be compre-
hended by any number : this I know from heaven.
5895. " In which shall be no ploughing and harvest." — That .
hereby is signified that in the mean time there would be no
appearance of good, and of truth thence derived, appears (1.)
from the signification of ploughing, as denoting preparation
from good to receive truths, spoken of presently ; (2.) from the
signification of harvest, as denoting truths from good ; for harvest
is the corn already ripe when it is gathered, and hence it is the
truth which is from good. Previous to the existence of this
truth, truths indeed appear ; but they are truths leading to
good, and not truths derived J^rom good : the man who acts from
truth, is in truths leading to good ; but he who acts from good,
is in truths derived from good. The reason why ploughing is
said to denote good is, because a field ploughed signifies the
church as to good, n. 2971, thus the good which is of the
church, n. 3310, 3317, 4982 ; hence to plough, denotes prepa-
ration from good to receive truths : oxen also, which were used
in ploughing, signify goods in the natural principle, n. 2180,
2566, 2781. On account of this signification of ploughing, this
prohibition was given in the representative church : "Thou shalt
not plough with an ox and an ass together," Deut. xxii. 10.
This never would have been forbidden, but for some cause
grounded in an interior principle, thus in the spiritual world ;
for, otherwise, what evil could there be in their ploughing to-
gether? and what could be the importance of such a law in the
Word ? The cause, grounded in an interior principle, or in the
589i, 5895.]
GENESIS.
331
spiritual world, is this : to plough with an ox signifies good, and
to plough with an ass signifies truth, each in the natural jirin-
ciple : that an ass denotes scientific truth, thus truth in the
natural principle, see n. 5492, 5741. The interior or spiritual
ground of this command was, that the angels could not have
an idea of good and trutli separate, these principles must be con-
joined and make one ; on this account thej were not willing to
look at such ploughing by an ox and an ass : the celestial angels
are not even willing to think of truth separate from good, for
every truth appertaining to them is in good ; thus also to them
truth is good. For the same reason this prohibition was given :
" Thou shalt not put on a garment mixed of wool and flax to-
gether," Deut. xxii. 11 ; for wool signified good, and flax truth.
That to plough, to break the clods, to sow, to reap, signify such
things as relate to good and its truth, is manifest in Hosea : " I
will cause Ephraim to ride / Judah shall plough, Jacob shall
break his clods. Sow to yourselves according to justice, reap
according to piety, break tip your fallow ground : for it is time
to seek Jehovah, until he come and teach justice," x. 11, 12.
Eiding is predicated of Ephraim, because to ride is to enjoy un-
derstanding, and Ephraim is the intellectual principle of the
church; but ploughing is predicated of Judah, because Judah
is the good of the church. So in Amos : " Will horses run
upon the rock ? will one plough there with oxen f tor ye have
turned judgment into gall, and the fruit of justice into worra-
Avood," vi. 12. "Will horses run upon the rock?" denotes,
will the truth of faith be understood ? for rock in the spiritual
sense denotes faith, (see Pref. to Gen. xxii.,) and horses denote
those things which are of the undei-standing, n, 2TG0 — 2762,
3217, 5321 : " will one plough there with oxen?" denotes, will
he do good ? that oxen denote good in the natural principle,
see n. 2180, 2566, 2781 ; that this could not be done is sig-
nified by the words which follow : " for ye have turned judg-
ment into gall, and the fruit of justice into wormwood." And
in Luke: "Jesus said, No one having put his hand to the
plough, and looking back, is tit for the kingdom of God," ix.
62. These words signify tlie same as those of the Lord in
Matthew': "He that is on the roof of the house, let him not
come down to take any thing out of his house ; and he that
is in the field, let him not return back to take his garments,"
xxiv. 17, 18. Tiie sense of these words is: let not him, who
is in good, turn himself from it to those things which relate to
the doctrinals of faith, (see n. 3652, where the above words
are explained :) so he that puts his hand to the plough, de-
notes him who is in good ; but he that afterwards looks back
denotes him who looks to the doctrinals of faith, and thereby
leaves good. It was on this account that Elijah was displeased
withElisha, who, when he was called from ploughing in the
332
GENESIS.
[Chap, xlv.
field, requested that he might first kiss his father and mother ;
for Elijah said, " Go, return, for what have I done to theeV
1 Kings xix. 19 — 21. In the opposite sense, ploughing sig-
nifies evil which destroys good, thus vastation, as in Jere
niiah : "Zion shall be ?k ploughed field, and Jerusalem shall be
heaps, and the mountain of the house shall be for heights of
the forest," xxvi. 18 ; Micah iii. 12.
5896. Ver. 7. " And God sent me before you." — ^That hereby
is signified that it was provided for of the Divine Providence,
appears from the signification of the words, " God sent me
before you," as denoting the Divine Providence, as above, n. 5890.
5897. " To put for you remains in the land." — That hereby
is signified the middle and inmost (principle) of the church,
appears from the signification of remains, as denoting goods,
ioined to truths within, in man, stored up by the Lord, see n.
468, 530, 560, 561, 660, 1050, 1906, 2284, 5135, 5342, in the
present case the middle and inmost principle of the church. It
is said the middle and inmost, because that which is inma^t
with man, holds the middle in the natural principle, where
inmost and interior things are together : in general, the things
which are inmost in those that follow successively, are in the
midst or centre in those which, by derivation from, them, are
simultaneous, as is the case in the natural principle: thus inmost
things or principles arrange themselves in the exteriors. " To
put for you remains in the land," involves, that with the sons
of Jacob there should be the inmost principle of the church;
not that they were in the inmost, but that the representative of
the church in its complete form was instituted amongst them,
and that the Word was there : this is signified by remains in
respect to the church, abstractedly from the nation. Mention
is made of remains and also of residues in the Word through-
out, but by the former and the latter have been understood
only remains and residues of a people or nation according to
the letter ; whilst, heretofore, it has been altogether unknown,
that in the spiritual sense they signify goods and truths in the
interior man, stored up by the Lord ; as in the following pas-
sages : " In that day shall the branch of Jehovah be for beauty
and glory, and the fruit of the earth for excellence and comeli-
ness, for the escaping of Israel. i\nd it shall come to pass,
that he that is left in Zion, and he that is a residue in Jerusa-
lem, shall be called holy to E"im, every one that is written to
lives in Jerusalem," Isai. iv. 2, 3. They that were left in
Zion, and they that were residues in Jeru«alem, were in no wise
made holy, nor more written for lives than the rest ; whence it
is plain, that by those who were left and who were residues,
are meant the things that were holy and written for lives,
which things are goods conjoined to truths in the interior man,
stored up by the Lord. Again : " Ie that day the remains of
5896, 5897.]
GEj^fESIS.
333
Israel, and the escaped of the house of Jacob, shall no more
stay upon him that smote them, but shall stay upon Jeliovah,
the Holy One of Israel in Truth. The remains shall return,
the remains of Jacob to tlie mighty God," Isai. x. 20 — 22.
That remains are not the remains of any people or nation, may
be manifest from this consideration : that in the "Word, espe-
cially the prophetical, by Israel was not meant Israel, nor by
Jacob, Jacob, but by each the church and what is of the
church; and this bein^ tlie case, by remains are not meant the
remains of Israel and Jacob, but the truths and goods which
are of the church. Tea, neither do the remains of a people
and the residues of a nation, when the expressions are used, sig-
nify the remains of any people or the residues of any nation ;
because by people in the internal sense are signified truths, n.
1259, 1260, 3295, 3581 ; and by nation goods, n. 1259, 1260,
1416. The reason why it has been unknown, and appears
strange, that by ren>ains are signified truths and goods, is,
because the literal sense, especially where it is historical, ab-
stracts, and powerfully witliliolds from thinking such things.
Again : "At that time there shall be a path for the remains of
the people, which shall be the residues from Ashur, as it was to
Israel by the sea, when he came up out of the land of Egypt,"
Isai. xi. 16. Here the sense is the same, the residues from
Ashur denoting those who were not destroyed by perverse rea-
sonings ; that Ashur denotes such reasonings, see n. 1186.
Again : " In that day, Jehovah Zebaoth shall be for a crown of
ornament; and a diadem of gracefulness to the remains of his
people,'^ Isai. xxviii. 5. Again: " The residue that escapeth
of the house of Judah shall yet take root downwards, and bear
fruit upwards ; for out of Jerusalem shall come forth remains,
and he that escapeth from Mount Zion," xxxvii. 31, 32.
Again : " Butter and honey shall every one eat that is a residxte
in the midst of the land," vii. 22. And in Jeremiah : " I
will gather together the remains of my flocJc out of ah lands
whitlier I have dispersed them, and I will bring them back to
their fold, that they may be fruitful and multiply," xxiii. 3.
Again : " Tlie people of the residue from the sword found grace
in the wilderness, in going to give him rest, even to Israel."
Jere. xxxi. 2. The people of the residue from the sword in
the wilderness, were they who were called children, who, when
the rest were dead, were introduced into the land of Canaan :
those children were residues, and by them were signified the
goods of innocence, and by their introduction into the land of
Canaan was represented intromission into the Lord's kingdom.
And in Ezekiel : " / will make residues, when there shall be
to vou escapers from the sword amongst the nations, when ye
shall be dispersed in the earth. Then shall your escapei-s re-
member Me amongst the nations where they shall be captives,''
334
GENESIS.
[Chap. xlv.
vi. 8, 9. The reason why goods and truths from the Lord,
stored up in man's interiors, were represented by residues and
remains dispersed and made captives amongst the nations, is
because man is continually amongst evils and falses, and in
captivity by them ; evils and falses are what are signified by
nations ; the external man, when separated from the internal,
is altogether in them : wherefore unless the Lord gather toge-
ther the goods and truths which ai-e insinuated into man dur
ing the whole progress of life, man cannot by any possibility
be saved ; for without remains no one has salvation. And in
Joel : " It shall come to pass, every one who shall call on the
name of Jehovah, shall escape ; because in Mount Zion and in
Jerusalem shall be escape, as Jehovah hath said, and amongst
the residues whom Jehovah calleth," ii. 32. And in Micah :
" The remains of Jacob shall be amongst the nations, in the
midst of many people, as a lion amongst the beasts of the for-
est," v. 8. And in Zephaniah : " The remains of Israel shall
not do perverseness, neither shall they speak a lie ; neither
shall there be found in their mouth the tongue of deceit : they
shall feed and take rest, and none shall make them afraid,
iii. 13. In this passage remains are described as to their qual-
ity, and it is a known thing, that this quality never belonged
to the people called Israel : from this consideration it is also
manifest, that by remains are meant other things, which, it is
plain, are goods and truths, because these are what do not do
perverseness, neither speak a lie ; neither is there found in their
mouth the tongue of deceit. And in Zechariah : "The street*
of the city shall be filled with boys and girls playing in the
streets thereof. ... It shall be Avonderful in the eyes of the
remains of my people. . . . IS'ow not as in former days will I
be to the remains of this people, for they are a seed of peace ;
the vine shall give its fruit, and the earth shall give its proven-
der, and the heavens shall give their dew ; I will make the
remains of this people heirs of all those things," viii. 5, 6, 11,
12. Kemains are here called "a seed of peace," but these
are they who are in the truths of good, whose fructification is
described by the vine giving her fruit, the earth her proven-
der, and the heavens their dew. The remains meant in the
spiritual sense are, by evils of life and persuasions of what is
false, so closed up as no longer to appear ; and by the nega-
tion of truth, which had been before acknowledged, both [ne-
gation and acknowledgment] from afi'ection, [the remains] are
consumed, for this is the commixion of the true and the false,
which is called profanation. On this subject it is thus writ-
ten in the Word : " He shall remove man, and wildernesses
shall be multiplied in the midst of the earth, scarce a tenth
part shall be any longer therein, and yet it shall be to exter-
minate," Isai, vi. 12, 13, That ten are remains, see n. 576,
5897.1
GENESIS.
335
1906, 2284. Again : "I will slay thy root, and he shall slay
thy residues^'' xiv. 30. This is spoken of the Philistines,
those who are in the science of knowledges, but noi in the life,
n. 1197,1198,3412,3413. Residues are called root, because
from them, as from a root, goods and truths bud forth, which
cause niai» to be man ; wherefore, " he shall remove man," as
was said jnst above in Isaiah, denotes the destruction of re-
mains. So in Jeremiah : " The young men shall die by the
sword, their sons and their daughters shall die by famine, and
they shall have no remains^'' xi. 22, 23, speaking of the men
of Arathoth. Again : " I will take the remains of Judah^ who
have set their faces to come into the land of Egypt, to sojourn
there, that they all may be consumed. . . . And there shall not
be an escaper, or a residue to the remains of Judah, who have
come to dwell in the land of E^ypt," Jere. xliv. 12, 14, 28.
The reason why they who were of Judali might not sojourn in
the land of Egypt, nor dwell there, and why this was so severely
Erohibited, was, because the tribe of Judah represented the
ord's celestial church; and the celestial are altogether un-
willing to have any acquaintance with the scientilics signified
by Egypt, for they know all things, by virtue of the celestial
good in which they are principled, and this good would perish
if they were to betake themselves to scientilics : yea, they who
are of the Lord's celestial kingdom, inasmuch as they are in
celestial good, (and celestial truth is charity, whereas spiritual
truth is faith,) are not even willing to make mention of the term
faith, lest they should descend and look back from good, see n.
202, 337, 2715, 3246, 4448. This also is what is meant by,
" He that is on the roof of the house, let him not come down
to take any thing out of his house ; and he that is in the lield,
let him not return back to take his garments," Matt. xxiv.
17, 18, see above, n. 5895 ; also by these words : " Remem-
ber Lot's wife," (Luke xvii, 32,) who looked backwards, and
became a statue of salt ; concerning looking and returning back,
see n. 2454, 3652. By the nations which were so devoted as
not even to have any left remaining, was represented that ini-
quity was so consummated amongst them, as to leave no resi-
due of good and truth, thus that there were no remains. Tims
in Moses : " They smote Og the king of Bashan, and all his
sons, and all his people, until they left no residues^'''' Numb,
xxi. 35; Deut. iii. 3. Again: "They took all the cities of
Sihon, and gave to the curse every city of man, and the women,
and the infant, they left no residue^^ Deut. ii. 34 ; also in
other passages, where it is written that they were given to the
curse. In regard to remains, or goods and truths stored up in
man's interiors by the Lord, the case is this : when man is in
good and truth from affection, thus from freedom, then good
and truth are implanted ; and when this effect takes place, an-
336
GENESIS.
[Chap, xlv.
gels from heaven approach nearer, and conjoin themselves with
man ; this conjunction it is which causes goods to exist with
truths in man's interiors. But when man is in things external,
that is, in worldly and corporeal things, the angels are removed,
and then nothing at all of those goods and truths appears ; ne-
vertheless, conjunction having been once effected, man is in
the faculty ot conjunction with angels, thus with good and
truth appertaining to them ; but this conjunction does not take
place oftener, nor in a greater degree, than is well-pleasing to
the Lord, who arranges those things according to every use of
man's life.
5898. " And to make you alive." — ^Tliat hereb}'^ is signified
spiritual life thence derived to truths in the natural principle,
appears from the signification of making alive, as denoting spi-
ritual life, see n. 5890. Inasmuch as the all of spiritual life is
from remains, therefore it is said spiritual life thence derived
and in consequence of being thence derived, it is also said, im-
mediately after what is declared concerning remains, " to make
you alive," that is, truths in the natural principle, which are
represented by the sons of Jacob, see n. 5403, 5419, 5427,
5458, 5512.
5899. " By a great escape." — ^That hereby is signified deliv-
erance from damnation, appears from the signification of escape,
as denoting deliverance from damnation, which deliverance is
eff'ected by remains, that is, by goods and truths stored up
with man by the Lord. They who receive those goods and
truths, that is, who sufi"er them to be implanted in their inte-
riors, escape damnation, and are amongst the residues : hence
it is that mention is made of escape in the Word throughout,
where residues and remains are spoken of, as here by Joseph,
and also in other places. Thus in Isaiah : " In that day the
fruit of the earth shall be for excellence and comeliness /(w <Ae
escaping of Israel. And it shall come to pass, that he that is
left in Zion, and he that is a residue in Jerusalem, shall be
called holy to Him," iv. 2, 3. Again : " In that day the re-
mains of Israel, and the escape of the house of Jacob shall no
more again stay upon him that smote them," Isai. x. 20 — 22.
Again : " The escape of the house of Judah that is residue,
shall again take root downwards, and bear fruit upwards ; for
out of Jerusalem shall go forth remains, and an escape from
Mount Zion," xxxvii. 31, 32. And in Ezekiel : " I will make
residues wl>en there shall be to you escapers from the sword
amongst the nations, when ye shall be dispersed in the earth ;
then shall your escapers remember Me," vi. 8, 9. And in
Joel : " It shall come to pass, every one who shall call on the
name of Jehovah shall escape, because in Mount Zion and in
the residues whom Jehovah calleth," ii. 32. And in Jere-
Jeliovah hath said, and amongst
5898— 590i.]
GENESIS.
337
miah : " Tliere shall not be an escape or a residue remaining
to Judah,^^ xliv. 12, 14. From these passages it is evident
what is meant bj escaping, viz., that they who escape are they
who have remains, and that to escape is to be delivered from
damnation.
5900. Ver. 8. " And now ye did not send me hither." — ^That
hereby is signified that they did not let down to scientifics,
which are of the natural principle, appears (1.) from the signi-
fication of Egypt, which is the hither where he was sent, as de-
noting the scientifics in tlie natural principle, see n. 1164, 1165,
1186, 1462, 4749, 4964, 4966, 5700 ; (2.) that by " ye did not
send is denoted tliat they did not let down, is evident.
5901. " But God."— Tliat hereby is signified that the Divine
[Being or Principle] had done this, appears without explica-
tion. How this case is, has been explained in speaking of Jo-
seph, that he was sold into Egypt, and there first ministered in
the house of Potiphar, denoting (as in the supreme sense he
represented the Lord, and in the inferior sense those who are
regenerated by the Lord) that scientifics are the first things to
be learned ; for they are the things from which, [first,] truths
are to be concluded, and in which, next, truths are to termi-
nate : afterwards a progress is made towards more interior
principles. These are the things which Joseph represented ;
and this being so, it was the Divine [Being or principle] who
sent him thicher.
5902. " And he hath set me for a father to Pharaoh." —
That hereby is signified that now the natural principle is from
him, appears (1.) from the representation of jPharaoh, as de-
noting the natural principle in general, see n. 5160, 5799;
(2.) that it is from him, is signified by his being set for a father,
for from the father the sons are dependent. By father, in the
proper sense, is signified good, n. 2803, 3703, 3704, 5581, and
as from good depend all things, both in the internal and exter-
nal man, so by God setting liim "for a father to Pharaoh," is
signified that from him, as from good, is the natural principle ;
for Joseph represents the celestial internal principle, or inter-
nal good, n. 5805, 5826, 5827, 5869, 5877 : this by influx ar-
ranges all things in the natural principle, and at length effects
that the natural principle be from [internal good] itself.
5903. And for a lord to all his house." — -That hereby is sig-
nified that from him is every thing in the natural principle,
appears from the si^ification of all the house of Pharaoh,
as denoting every thing in the natural principle : that every
thing in that principle was from him, is signified by his being set
for a lord over it. Lord, in the Word, is predicated of good.
5904. « And I bear rule in all the land of Egypt.^— That
liereby is signified that he arranges the scientifics in that prin-
ciple, appeai-3 (1.) from the signification of hearing rule, as de-
VOL. VI. 22
838
GENESIS.
[Chap, xl
noting to arrange ; (2.) from the signification of the land of
Egypt, as denoting the natural mind, see n. 5276, 5278, 5280,
5288, 5301, thus all scientifics, for these are the things of that
mind. Scientifics are what constitute tlie intellectual principle
of that mind ; but the good which flows-in from the internal
principle, and arranges the scientifics there, is what causes, aa
it were, the voluntary principle of tliat mind.
5905. Verses 9 — 13. Haste ye, and go up to my father,
and say unto him^ Thus saith thy son Joseph, God hath set me
for a lord to all Egypt : come down to me, tarry not. And thou
shall dwell in the land of Goshen, and thou slialt he near unto
me, thou, and thy sons, and thy sons'' sons, and thy flocks, and
thy herds, and, all that thou hast. And Twill sustain thee there j
because yet there are five years of famine ; lest, peradventure,
thou he extirpated, and thy ho^isehold, and all that thou hast.
Andhehold your eyes see, and the eyes of myhrother Benjamin,
that my mouth is speaking to you. And ye shall tell my father
of all my glory in Egypt, and of all that ye have seen ; and
haste ye, and cause my father to come down hither. Haste ye,
and go up to my father, signifies to spiritual good. And say
unto liim, Thus saith tliy son Josepli, signifies his [Israel's] per-
ception of the celestial internal principle. God hath set me for
a lord to all Egypt, signifies that he arranges all and singular
the things in the natural principle. Come down to me, tarry
not, signifies sure conjunction. And thou shalt dwell in the
land of Goshen, signifies the midst in the natural principle.
And thou shalt be near unto me, signifies perpetual conjunc-
tion. Thou, and thy sons, and thy sons' sons, signifies spiritual
good, and all tilings derived from it, and the things derived
from these [derivatives]. And thy flocks, and thy herds, sig-
nifies natural good, interior and exterior. And all that thoix
hast, signifies whatsoever is derived from it. And I will sus-
tain thee there, signifies the continual influx of spiritual life,
from the celestial internal principle. Because yet there are
five years of famine, signifies the duration of the defect of good.
Lest, peradventure, thou be extirpated, signifies lest it perish.
Thou, and thy household, and all that thou hast, signifies spirit-
ual good and all that appertains thereto. And behold your
eyes see, signifies testification from perception. And the eyes
of my brother Benjamin, signifies especially from the percep-
tion of the medium. That my mouth is speaking to you,
signifies manifestation. And ye shall tell my father of all my
glory in Egypt, signifies communication of the spiritual heaven,
in the natural principle, with spiritual good. And of all that
ye have seen, signifies whatsoever was there apperceived and
perceived. And haste ye, and cause my father to come down
hither, signifies close conjunction.
5906. Ver. 9. " Haste ye, and go up to my father." — ^That
5905— 59 10. J
GENESIS
339
hereby is signified to spiritual good, appears from the repre-
sentation of Israel, the father^ as denoting spiritual good from
the natural principle, seen. 5801, 5803, 5806, 5812, 5817, 5819,
5826, 5833. That spiritual good is the father of the celestial
internal principle, when yet itself, being from the natural prin-
ciple, is respectively external, is for the following reason.
Man, before the internal man exists, must be external, for pro-
gression is made in order from exterior things to interior, as
from scientifics to intellectuals ; for exterior things must next
serve for a plane to things interior. From this progression, or
from this nativity it is, that the external principle is called the
father of the internal ; consequently spiritual good from the
natural principle, which good is Israel, is called the father of
the celestial internal principle, which is Joseph.
5907. " And say unto him, Tlius saith thy son Joseph." —
That hereby is signified his [Israel's] perception of the celestial
internal principle, appears (1.) from the signification of saying
in the historicals of the Word, as denoting perception, fre-
quently mentioned above ; (2.) from tlie representation of Jo-
seph^ as denoting the celestial internal principle, see n. 5869,
5877. The reason why it signifies the perception of spiritual
good, or Israel, concerning the celestial internal principle,
which is Joseph, is, because it is said, "Thus saith thy son."
Joseph, in the internal sense, is the perceptible influx from the
celestial internal principle into spiritual good.
5908. " God hath set me for a lord to all Egypt."— That
hereby is signified that he arranges all and singular the things
in the natural principle, appears (1.) from the signification of
being set for a lord, as denoting to arrange, as above, n. '5903,
590-1; (2.) from the signification of all Egypt, as denoting the
scientifics in the natural principle, thus all and singular the
things therein; for the natural principle consists of scientifics.
That Egypt denotes the scientific principle, has already been
abundantly shown.
5909. " Come down unto me, tarry not."' — That hereby is
signified sure conjunction, appears (1.) from tlie signification of
coming down or coming unto me, as denoting conjunction ; (2.)
from the signification of tarry not, as denoting what is sure.'
5910. Ver. 10. " And thou shalt dwell in the land of
Goshen." — That hereby is signified the midst in tlie natural
principle, appears (1.) from the signification of dwelling, as de-
noting to live, see n. 1293, 3384, 3613, 4452 ; (2.) from the sig-
nification of the land of Goshen, as denoting what is middle
or inmost ; and as that land was in Egypt, and by Egypt is sig-
nified the scientific in the natural principle, it denotes the midst
or inmost in that principle. Goshen was the best tract in the
land of Egypt, and that which is best in tlie natural principle,
where scientifics are, is in the midst or in the centre : for good
340
GENESIS.
[Chap. xlv.
itself, as somewhat sun-like, is there, and thence gives light to
the truths which are at the sides.
5911. " And thou shalt be near unto me." — That hereby is
signified perpetual conjunction, appears fi-om the signification
of heingnear, as denoting perpetual conjunction ; for by coming
to Josejih is signified conjunction, n. 5909; hence to be near
him, thus continually nigh to him, denotes perpetual conjunc-
tion.
5912. " Thou, and thy sons, and thy sons' sons." — That
hereby is signified spiritual good, and all things derived from
it, and the things derived from these [derivatives], appears (1.)
from the representation of Israel, who here is ihoti, as denoting
spiritual good, see above, n. 5906 ; (2.) from the signification
of thy sons, as denoting the things derived from that good,
which are truths in the natural principle, represented by his
sons ; (3.) from the signification of thy sofis^ sons, as denoting
the things derived from these, viz., truths again born and
derived. Good, when it is in the first place, and has dominion,
produces truths continually, multiplies them around itself, and
also around each other, and makes every single truth as a
little star, in the midst of which is a luminous principle. Nor
does good only multiply truths around itself, but also from
truths produces [other] truths, by successive derivations, which
are the sons' sons or grandsons, and so forth. Joseph invites
his brethren to himself only through his father, saying that his
father should come with his sons and his sons' sons. This
is because the conjunction of the celestial internal prin-
ciple with truths in the natural is not given except by a
medium.
5913. " And thy flocks, and thy herds," — That hereby is
signified natural good, interior and exterior, appears (1.) from
the signification of Jlock, as denoting interior good, see n. 2566,
here interior natural good, because they were the flocks of
Israel, by whom is represented spiritual good /ro7n the natural
j)rincij)le, n. 5906 ; (2.) from the signification of herd, as de-
noting exterior natural good. Why by herd is signified exterior
good, and by flocks interior, is, because the beasts which con-
stituted a herd — as oxen and heifers — in sacrifices signified
the external goods of charity, also the goods of the external
man : but those which constituted flocks — as lambs, sheep,
goats — signified the internal goods of charity, also the goods
of the internal man. They therefore who are in these latter
goods, are in the "Word called, by one expression, a flock, and
he who leads them, a shepherd,
5914. " And all that thou hast." — That hereby is signified
whatsoever is derived from it, appears from the signification
of all that thou hast, as denoting what is derived from it ; for
goods and truths in the natural principle are from spiritual
5911—5918.]
GENESIS.
341
good, as from a father ; hence as they are from it, so they ap-
pertain to it.
5915. Ver. 11. "And I will sustain thee there." — Tliat
hereby is signified the continual influx of spiritual life, from
the celestial internal principle, appears from the signification
of sustaining, when it is said by Joseph, (by whom is repre-
sented the celestial internal principle,) as denoting the influx
of spiritual life from the celestial internal principle ; sustenance,
in the spiritual sense, being nothing else but the influx of good
and truth, through heaven, from the Lord : hence the angels
are sustained, and the soul of man, that is, the internal man, is
sustained. To this sustenance corresponds the sustenance of
the external man by meat and drink ; therefore by meat i3
signified good, and by drink truth. Such also is the correspond-
ence, that when man feeds on food, the associate angels are in
the idea of good and truth, and (which is wonderful) with a
difference according to the species of food ; wherefore when man
in the holy supper receives the bread and wine, the associate
angels are in the idea of the good of love and the good of faith,
n. 3464, 3735, by reason that bread corresponds to the good of
love, and wine to the good of faith ; and in the Word, because
they correspond, they also signify the same. That by spiritual
meat and drink, that is, by good and truth, the soul of man
or the internal man is sustained, is manifest from the Lord's
words in Moses : " Not by bread alone doth man live, but by
every enunciation of the mouth of Jehovah doth man live,"
Deut. viii. 3 ; Matt. iv. 4. The enunciation of the mouth of
Jehovah is the good and the truth which proceed from him.
And in John : " Labour not for the meat which perisheth, but
for the meat which endureth to everlasting life, which the Son
of Man shall give unto you," vi. 27. Again : " The disciples
entreated Jesus, saying, Master, eat: he said unto them, I liave
meat to eat which ye know not of," John iv. 31, 32. And
concerning drink, " Jesus cried, saying. If any one thirst, let
him come unto Me, and drink. Whosoever believeth in Me,
as the scripture hath said. Out of his belly shall flow rivers of
living water," vii. 37, 38.
5916. " Because yet there are five years of famine." — That
hereby is signified the duration of the defect of good, appears
from what has already been said and explained concerning
famine SiwAfive, n. 5893, 5894.
5917. "Lest, peradventure, thou be extirpated." — That
hereby is signified lest it perish, appears without explication.
5918. "Thou, and thy household, and all that thou hast."
— ^That hereby is signified spiritual good and all that appertains
thereto, appears (1.) from the representation of Israel, who in
the present case is meant by thou, as denoting spiritual good,
concerning which representation much has been said already ;
342
GENESIS,
[Chap- xlv.
(2.) that thy household, and all that thou hast, denotes every
thing of his, is manifest.
5919. Ver. 12. "And behold, your eyes see." — That hereby
is signified testification from perception, appears from the sig-
nification of eyes and of seeing, as denoting perception, see n,
2150, 3764, 4567, 4723, 5400 ; that it denotes testification, is
evident.
5920. "And the eyes of my brother Benjamin." — That
hereby is signified especially from the perception of the me-
dium, appears (1.) from the signification of eyes and of seeing,
as denoting to understand, and hence to perceive, as above, n.
5919 ; (2.) from the representation of Benjamin, as denoting
a medium, see n. 5411, 5413, 5443, 5639, 5688, 5822. The
case herein is this: Benjamin, inasmuch as he represented the
medium, (and this medium was interior truth, n. 5600, 5631,
immediately depending on internal good, which is Joseph,)
liad, on this account, clearer and more exquisite perception
than liis ten brethren, who represented tlie truths which were
beneath or external. The nearer that truth and good are to
what is internal, the more perfect perceptivity thej'- enjoy,
being more entirely in the light of heaven, and thus nearer to
the Lord : for the influx of divine good and truth from the
Lord proceeds through continual mediations and thereby suc-
cessions ; therefore they who are in first principles, or be-
ginnings, receive the influx with clearer perception, because
more immediately, than they who are mediates and ultimates.
There is a successive obscuration of good and truth, as of
light at distances, because the more imperfect principles, which
are in successive gradation, cause dimness. From these con-
siderations it is evident, in what manner is here meant testifi-
cation especially from the perception of the medium ; for the
medium is interior, and the truths which the sons of Jacob
represent are exterior.
5921. "That my mouth is speaking unto you." — That
hereby is sigTiified manifestation, appears from this consideration,
that the first testification was that their eyes saw the second,
that the eyes of Benjamin jaw ; and now the third, that Jo-
sephs mouth spalce unto them, whereby he removed all doubt
of his being Joseph ; consequently he fully manifested himself.
Hence the above words involve manifestation.
5922. Ver. 13. " And ye shall tell my father of all my glory
in Egypt." — That hereby is signified communication of the spi-
ritual heaven, in the natural principle, with spiiitual good,
appears (1.) from the signifiation of telling, as denoting to
communicate ; (2.) from uie signification of glory, as denoting
the spiritual heaven, which shall be spoken of presently ; (3.)
from the signification of Egypt, as denoting scientifics in the
natural principle, thus the natural principle itself, as above, n.
5919—5922.]
GENESIS.
343
5908 ; (4.) from the representation of Israel, the father with
wliom communication was to be made, as denoting spiritual
good, see above, n. 5906 : hence it is evident, that by the words,
"ye shall tell my father of all my glory in Egypt," is signified
communication of the spiritual heaven, in the natural principle,
with spiritual good. In regard to glory denoting the spiritual
heaven, the case is this. Heaven consists of two kingdoms, the
celestial and the spiritual ; the celestial kingdom is the inmost
or third heaven, and the spiritual kingdom is the middle or
second : the good in which the celestial are principled is called
celestial good, and that in which the spiritual are principled is
called spiritual good : celestial good is the good of love to the
Lord, and spiritual good is the good of love towards the neigh-
bour. The conjunction of these two kingdoms is effected by the
good of charity towards the neighbour, for the internal priiici-
Ele of those who are in the celestial kingdom is love to the
ord, and their external principle is charity towards the neigh-
bour: but of those who are in the spiritual kingdom, the
internal principle is charity towards the neighbour, and their
external principle is faith thence derived. Hence it appeare,
that the conjunction of those two kingdoms is effected by
charity towards the neighbour ; for therein the celestial king-
dom closes, and from thence the spiritual kingdom commences :
thus the ultimate principle of the one is the first principle of
the other, and thus they mutually have hold on each other.
What is meant by glory shall now be shown. Glory in the
supreme sense is the Lord as to divine truth, thus it is the
divine truth which proceeds from the Lord ; but glory in the
repi-esentative sense is the good of love towards the neighbour,
or charity, which is the external good of the celestial kingdom,
and the internal of the Lord's spiritual kingdom ; for this good,
in the genuine sense, is the Divine Truth in heaven. The
subject here treated of being Israel, who denotes spiritual
good or charity, which constitutes the spiritual kingdom in the
heavens and the spiritual church in the earths, therefore by the
glory of Joseph, which they were to tell to Israel, is meant the
spiritual heaven. The spiritual heaven is called glory, because
the things in that heaven appear in light, in splendour, and in
lustre. Glory is predicated of the Divine Truth, whicli is from
the Lord's Divine Human [principle], and it is attributed to
the Lord as a king, because the kingly principle in the internal
sense is divine truth, n. 1728, 2015, 2069, 3009, 3670, 4581,
4966, 5044, 5068: this is manifest in John : "The Word was
made flesh, and dwelt amongst us, and we beheld His gloi'y^
the glory as of the only-begotten of the Father, full of grace
and truth" i. 14. The Word is the Divine Truth^ and as this
proceeds from the Lord, it is the Lord himself: hence glory is
predicated of the Divine Truth. And in Luke, wiien Jesus was
844
GENESIS.
[Chap. xlv.
transfigured on the mountain : " Behold there talked with him
two men, Moses and Elias, who were seen in glory,^^ ix. 30, 31.
On this occasion the Lord showed to Peter, James, and John,
his Diviue Human [principle], such as it was and appeared in
the diviue light, and the form in which He was then seen
exhibited the Word such as it is in the internal sense, thus such
as the Divine Truth is in heaven, for the Word is the divine
truth for the use of the church. On this account also it was
pi esented at the same time that Moses and Elias talked with
nim ; for by Moses is represented the Law, by which are meant
the books thereof with the historicals ; and by Elias are meant
the Prophets or the prophetic Woi-d ; that by Moses is meant
the Law, see the preface to Genesis xviii., also n. 4859 ; and
that by Elias is meant the prophetic Word, see the same preface,
also n. 2762, 5247. And in Matthew : "They shall see the Son
of Man coming in the clouds of heaven with power and gloinj^''
xxiv. 30: that the literal, sense of the Word is a cloud, and
the internal sense, glory, consequently the Divine Truth, such
as it is in heaven, see the preface to Genesis xviii. ; and that
flory is the intelligence and wisdom which is of the Divine
'ruth, see n. 4809. The Word, as to the external sense, is
in a cloud, because human minds are in darkness ; wherefore,
unless the Word were in a cloud, it would scarcely be under-
stood by any one, and the holy things of the internal sense
would be profimed by the wicked in the world. Therefore the
Lord says in Isaiah : " Jehovah will create upon every habi-
tation of Mount Zion, and upon her assemblies, a cloud by day,
and the brightness of a flame of fire by night; for upon all the
glory shall he a covering, and the tabernacle shall be for a shade
by day," iv. 5, 6 : hence it was, that upon the tabernacle
there appeared a cloud by day, and a fire by night, because
the tabernacle represented the Lord's Divine Human, conse-
quently the Divine Truth which proceeds from Him, — thus the
Word, which is the Divine Truth of the church, see n. 3210,
3439. The like is signified by the following words in Moses :
" The cloud covered the tent of the congregation, and the
glory of Jehovah filled the habitation," Exod, xl. 34; and
again: '■'■The glory of Jehovah appeared in the tent of tlie
congregation, before all the sons of Israel," Numb. xiv. 10;
and elsewhere : " The cloud covered it, (the tent of the con-
gregation,) and the glory of Jehovah appeared," xvi. 42.
Similar is the signification of the cloud and the glory on Mount
Sinai, of which it is written : " Moses went up into the moun-
tain, and a cloud covered the mountain, and the glory of
Jehovah dwelt on Mount Sinai . . six days," Exod. xxiv. 15,
16. These .things also were represented, because the law,
wliich is Divine Trutn, was promulgated from that mountain :
the cloud and the glory of Jehovah were seen when Moses
6922.]
GENESIS.
845
went up into the mountain, because therein he represented the
law, that is, the historical Word. Hence it is occasionally said,
Moses and the Prophets, or The Law and the Prophets ; and
by the Law are meant the books thereof, witli the rest of the
lustoricals ; but not the Prophets, because this latter Word was
represented by Elias and Elisha : for the Word is historical
and prophetical, as is known, wherefore when the Word is
called The Law and the Prophets, by the Law is meant the
historical Word, and by the Prophets the prophetical. The
Divine Truth was also represented by the brightness, as of a
rainbow, in the cloud round about the cherubim and above
them, in Ezekiel, where it is thus written : " I saw an appear-
ance of fire, as a brightness round about, as the appearance of
a rainbow, which is in a cloud in a day of rain ; this appearance
was of tlie likeness of the glory of Jehovah,^'' i. 27, 28 : it is
called also, the glory of Jehovah " and " the glory of the
God of Israel,'' Ezek. viii. 4 ; x. 18, 19 ; xi. 22, 23 : it is
called the glory of Jehovali, in respect to the inmost heaven,
and the glory of the God of Israel, in respect to the middle or
spiritual heaven. The Divine Truth in the heavens appears in
glory, because truth itself in the spiritual heaven appears be-
fore the eyes as a bright cloud, (which it has been given occa-
sionally to see,) and the good in that truth appears there as a
fiery principle: hence the cloud variegated by fire yields won-
derful aspects, which, in the external sense, are glory ; but
glory in the internal sense is intelligence and wisdom : the
latter also are represented by the former. That the Divine
Truth, from which is derived all wisdom and intelligence, also
that the appearance of a variegated cloud before the external
sight, is glory, is manifest from the following passages : " Je-
hovah said, I live, and the whole earth shall be filled with the
glory of Jehovah,''' Numb. xiv. 21. This was said by Jehovah,
when the Israelitish people were divorced, and it was declared
that only their children should come into the land of Canaan.
On this occasion, by the whole earth being filled with the glory
of Jehovah, was signified, that in the representatives of the
church instituted amongst them, and in the Word, which for
the most part treated of them, there was the glory of Jehovah,
with which the whole heaven should be filled, and thence the
holy things of the church. And in Isaiah, the seraphim cried,
" Holy, holy, holy, Jehovah Zebaoth, the f ulness of all the
sarth is his glory vi. 3. Again : The glory of Jehovah
shall be revealed, and all flesh shall see together," Isai. xl. 5.
Again : *' Therefore in Urim give ye glory to Jehovah ; in the
isles of the sea to the name of Jehovah the God of Israel,"
xxiv. 15. Urim denotes the light which is from the Divine
Truth proceeding from the Lord ; the isles of the sea denote
those who are more remote from truth, see n, 1158. Again:
346
GENESIS.
[Chap. xW.
" 7'he glory of LebanonK?, given to Him ; the honour of Carmel
and Sharon ; they shall see the glory of Jehovah^ the honour of
our God," Isai. xxxv. 2. Lebanon denotes the spiritual church,
Carmel and Sharon the celestial church ; of the latter is pre-
dicated the glory of Jehovah, when celestial truth is meant,
which is charity; of the former is predicated the honour of tha
God of Israel, when spiritual good is meant, which also is charity.
Again : "Arise, illuminate, because thy light is come, and the
glory of Jehovah is risen upon thee. For lo ! darkness covers
the earth, and thick darkness the people : but upon thee shall
Jehovah arise, and his glm'y upon thee shall be seen," Ix. 1, 2.
This is spoken of the Lord, who is called light, John i. 4, 9,
and it is said that upon Him shall arise the glory of Jehovah ;
that is, that He has Divine Truth. In like maimer: " For mine
own sake, for mine own sake, will I do : for what should be
profaned? my glory do I not give to another,''^ Isai. xlviii. 11.
This also is spoken of the Lord : glory in the supreme sense
here denotes the Divine Human [principle], thus also the Di-
vine Truth, because the latter is from the former : not to give
glory to another, denotes to give it only to the Divine Human
[principle], which is one with himself. And in the Apoca-
lypse : " The city, the holy Jerusalem, coming down out of
heaven, having the glory of God: and her luminary was like
to a stone most precious," xxi. 11. The city, the holy Jerusa-
lem, is the Lord's spiritual kingdom in the heavens, and his
spiritual church in the earths, of which is predicated glory:
luminary is truth from the Divine [being or principle]. Inas-
much as Divine Truth is represented by royalty in the Word,
since the Lord as to Divine Truth was represented by kings,
(see the places cited above,) therefore to it, as to a king, is attri-
buted glory, as in David: "Lift up your heads ye gates, and
be ye lifted up ye doors of the world, that the King of Glory
may come in. Who is this King of Glory f Jehovah strong
and mighty, Jehovah mighty in war. Lift up your heads ye
gates, and lift up ye doors of the woi-ld, that the King of Glory
may come in. Who is this King of Glory ? Jehovah Zehaoth
he is the King of Glory,'''' Psalm xxiv. 7 — 10. And in Isaiah :
" Jehovah Zehaoth shall reign in the Mount of Zion, and in
Jerusalem, and before his elders, glory,'''' xxiv. 23. Glory de-
notes the Divine Truth ; Jehovah is called Jehovah Zebaoth,
or Jehovah of armies, where Divine Truth is treated of; for
by armies are signified truths, ii. 3448. And because royalty
represented Divine truth, therefore the throne, upon whicn
kings sat in judgment, was called a throne of gloi'y, Isai. xxii.
23; Jer. xiv. 21; xvii. 12. And in Matthew: "The Son of
Man shall sit upon the throne of his glory," xix. 28. Again:
" When the Son of Man shall come in his glory, and all the
holy angels with him, then shall he sit on the throne of hi6
5923— 5926.J
GENESIS.
317
glory. And the King shall say unto them . . .," Matt. xxv. 31,
34, 40. A further reason why a throne was called a throne of
glory was, because judgments were formed from truth. Again:
" The Son of Man shall come in the glory of his Father, with
his angels, and then shall he render to every one according to
his deeds," xvi. 27. From what lias been said it is also evident
what is meant by glory in the Lord's Prayer : '• Thine is the
kin.crdom, the power, and the glory to ages," Matt. vi. 13. The
Lord's spiritual kingdom in the heavens, and spiritual church
in the earths, is also called glory, {decus,) Isai. Ix. 7; Ixiii. 15;
Ixiv. 11 ; Dan. viii. 9 ; xi. 16, 41, 45. Mention is made of
glory by Joseph on this account also, because Josepli himself
represents, in the supreme sense, the Lord as to the divine
spiritual [principle] or Divine Truth ; in the internal sense his
spiritual kingdom, also the good of faith, see n. 3969, 4669.
4723, 4727.
5923. " And of all that ye have seen." — That hereby is sig-
nified whatsoever was there apperceived and perceived, appears
from the signification of seeing, as denoting to understand, and
hence to perceive and apperceive, see n. 2150, 2325, 2807, 3764,
3863, 4403—4421, 4567, 4723, 5400.
5924. " And haste ye, and cause my father to come down
hither." — That hereby is signified close conjunction, appears
from what was said above, n. 5909 : the same thing being here
said again, and from an afi'ection of love, denotes close con-
junction.
5925. "Verses 14, 15. And he fell upan the necks of his
h'other Benjamin, and wept j and Benjamimoept upon his
necks. And he kissed all his brethren, and wept upon them ;
and afterwards his brethren talked with him. And he fell
upon the necks of his brother Benjamin, signifies inmost con-
junction with the medium. And wept, signifies the effect of
mercy. And Benjamin wept upon his necks, signifies recep-
tion, and thence reciprocality. And he kissed all his brethren,
signifies adjunction from grace. And wept over them, sig-
nifies the effect of affection. And afterwards his brethren
talked with him, signifies reciprocal communication from re-
ception.
5926. Ver. 14. " And he fell upon his brother Benjamin's
necks." — That hereby is signified inmost conjunction with the
medium, appears (1.) from tlie signification oi necks, as denoting
influx, communication, and conjunction, see n. 3542, 3695,
3725, and properly the conjunction of celestial and spiritual
things, n. 5320, 5328, — thus the conjunction of the celestial
internal principle, which is Joseph, with the spiritual of the
celestial principle, which is Benjamin ; hence to fall upon his
necks denotes to conjoin himself closel}', consequently it denotes
inmost oonji;;A ;; n ; (2.) from the renresentatiun of Benjamin,
348
GENESIS.
[Chap. xlv.
as denoting a medium, see n, 5411 5413, 5443, 5639, 5686,
6688, 5689.
5927. "And wept "—That hereby is signified the effect of
mercy, ajjpears from the signification of weeping, as denoting
what is from mercy, thus its effect, see n. 5480, 5873.
5928. " And Benjamin wept upon his necks." — That hereby
is signified reception, and thence reciprocality, appears from
the consideration, that this was done mutually by each party ,
whence it denotes reception, and thence reciprocality. Con-
cerTiing the conjunction of good with truths, and the reciprocal
conjunction of truths with good, it is to be noted, that when
good flows into truths, and conjoins them to itself, it then
infuses into them good from its own [good], and by its own
addicts them to itself, whence comes conjunction. Truths
thereby receive life, and afterwards, when they act reciprocally
or re-act, it appears as if they acted from themselves ; never-
theless truths do not act from themselves, but from the good
which flows into the good from itself [infused into and] addicted
to truths. The case herein is like that of the blood-vessels in
a living body : truths are as it were vessels without blood, but
good is as it were blood ; when this blood infuses itself into the
vessels, which before were empty, it acts upon them, and also
[re-acts] reciprocally ; for from the blood they received the
faculty of moving, and as it were life. From these considera-
tions the case of the conjunction of good with truths is evident;
also that of the reciprocal conjunction of truths with good.
5929. Ver. 15. "And he kissed all his brethren." — Tliat
hereby is signified adjunction from grace, appears from the
signification of hissing, as denoting conjunction from affection,
see n. 3573, 3574, 4353, but in the present case adjunction from
grace, because the truths of the church in the natural principle,
represented by the sons of Jacob, are more remote from internal
good, which is Joseph ; and the things which are more remote
are indeed conjoined by a medium with internal good, but still
for a long time they retain such things as do not correspond
with internal good : on this account by kissing his brethren is
signified adjunction from grace. It is said from grace, not from
mercy; because the things which are more remote, and not
fully correspondent, are not in such humiliation that they can
implore mercy ; nay, they cannot, from the heart, even name
mercy, but instead thereof grace. This is because the non-cor-
respondent principles, which adhere, are derived from self-love,
and he who loves himself, cannot possibly humble himself from
the heart ; for he lifts himself up, having respect to himself in
every thing, and making small account of those things which
are not connected with liimself.
5930. " And wept upon them." — That hereby is signified
the effect of affection, appears from the signification of weeping,
5927—5933.]
GENESIS.
349
aa denoting the effect of mercy, see above, n. 5927, 5928, in
the present case of affection, for the cause spoken of above, n.
5929.
5931. " And afterwards his brethren talked with him." —
Tliat hereby is signified reciprocal communication from recep-
tion, appears from what has been explained above, n. 5880.
What reciprocal communication from affection is, see also
above, n. 5928.
5932. Verses 16 — 20. And the voice was heard in PharaoKs
house, saying, Joseph'' s brethren are come : and it was good in
the eyes of Pharaoh, and in the eyes of his servants. And
Pharaoh said unto Joseph, Say unto thy brethren, This do ye /
load your beasts of burden, and go, get you unto the land of
Canaan. And take your father, and your households, and
come U7ito me ; and I will give you the good of the land of
Egypt, and ye shall eat the fat of the land. And noio thou art
commanded, this do ye; take to you from the land of Egypt
carriages for your young children, and for your women, and
brijig your father, and come. And let not your eye spare upon
your household, stuff j for the good of all the land ^ Egypt is
yours. And the voice was heard in Pharaoh's house, signifies
that this filled the universal natural principle. Sayijig, Joseph's
brethren are come, signifies a perception that the truths of the
church are present in the natural principle. And it was good
in the eyes of Pharaoh, signifies joy in that principle through
out. And in the eyes of his servants, signifies even to the lowest
things therein. And Pharaoh said unto Joseph, signifies the
perception of the natural principle from the celestial internal.
Say unto thy brethren, signifies concerning the truths of the
church in the natural principle. This do ye ; load your beasts
of bui-den, signifies that they should fill every truth with good.
And go, get you unto the land of Canaan, signifies their habita-
tion. And take your father, and your households, and come
unto me, signifies the accession of spiritual good and of the
truths of the church to natural scientifics. And I will give you
the good of the land of Egypt, signifies the possession of scien-
tifics. And ye shall eat the fat of the land, signifies the appro-
priation of good there. And now thou art commanded, tliis do
ye, signifies the will. Take to you from the land of Egypt
carriages, signifies the doctrinals of scientifics. For your young
children, and for your women, signifies for those who do not
yet know [the interior things of the church]. And bring your
father, and come, signifies their service and accession. And let
not your eye spare upon your houshold stuff, signifies that things
instrumental should not be objects of regard. For the good of
all tlie land of Egypt is yours, signifies that they have what is
primary in the natural mind.
5933. Yer. 16. " And the voice was heard in Pharaoh's
350
GENESIS.
[Chap. xIv.
house." — That hereby is signified that this filled the universal
natural principle, appears (1.) from the signification of voice,
which is heard elsewhere, and at a distance, when it is predi-
cated of influx, as denoting to be filled ; for as a voice tliat is
heard fills, so doth that which flows in; (2.) from the significa-
tion of Pharaoh''s house, as denoting the universal natural prin-
ciple ; for by Pharaoh is represented the natural principle in
general, n. 5160, 5799.
5934:. " Saying, Joseph's brethren are come." — That hereby
is signified a perception that the truths of the church were pre-
sent in the natural principle, appears (1.) from the signification
of beirig come, as denoting presence ; (2.) from the signification
of the sons of Jacob, or JosepJi's hrethren, as denoting the truths
of the church in the natural principle, see n. 5403, 5419, 5458,
5512. In the natural principle there are scientifics of various
kinds : there are scientifics relating to earthly, corporeal, and
worldly things, which are the lowest; for these are immediately
from tiie external things of sense or of the body : there are sci-
entifics relating to the civil state, its government, statutes, and
laws ; these are somewhat more interior : there are scientifics
respecting the things of moral life, which are still more interior :
but those which regard spiritual life are more interior than all
the rest. These are the truths of the church, which, so far as,
with man, they are grounded only in doctrine, are nothing more
than scientifics ; but when grounded in the good of love, they
ascend above scientifics, for then they are in spiritual light,
from which light they view scientifics in their order beneath
them. Man, by such degrees of scientifics, ascends to intelli-
gence, for scientifics, through those degrees, open the mind, so
that light from the spiritual world may flow-in. From these
considerations it is now evident, what is meant by the presence
of truths in the natural principle.
5935. " And it was good in the eyes of Pharaoh," [or
" Good was in the eyes of Pharaoh."] — That hereby is signified
joy in riiat principle throughout, appears (1.) from the signifi-
cation of good being iti the eyes of any one, as denoting his hav-
ing joy ; (2.) from the representation of Pharaoh, as denoting
the natural principle in general, see above, n. 5933.
5936. " And in the eyes of his servants." — That hereby is
signified even to the lowest things therein, appears from the
signification of servants, as denoting lower things, see n. 2541,
5161, 5164, 5305, thus also lowest things. "What scientifics in
the natural principle are lower, and what lowest, see above, n.
5934.
5937. Ver. 17. "And Pharaoh said unto Joseph."— That
hereby is signified the perception of the natural principle from
the celestial internal, appears (1.) from the signification of say-
ing in the historicals of the Word, as denoting perception, of
5934—5937.]
GENESIS.
351
whicli frequent mention has been already made ; (2.) from the
representation of Pharaoh, as denoting the natural principle
in general, see n. 5160, 5799; (3.) from the representation of
Joseph, as denoting the internal celestial principle, see n. 5869,
587f. The celestial principle, represented bj Joseph, being
internal, and the natural principle, which Pharaoh represents,
external, the perception is, therefore, that of the natural prin-
ciple from the internal celestial ; for all perception is from an
interior principle, and in no case is there any perception of an
interior principle from an exterior, for, whence influx is, from
thence comes perception. Concerning perception, which is so
frequently named, it shall be briefly stated what it is. Every
man possesses a faculty of perceiving whether a thing be so, or
be not so : the faculty of concluding inwardly iti himself, or in
his mind, causes a thing to be perceived ; this faculty can in
no case exist, unless there be influx from the spiritual world ;
and the gift of one man herein is superior to that of another.
They less excel who conclude little inwardly in themselves, or
in their own mind, and thus perceive but little : these say that
a thing is so, because others, whom they believe, have said so.
But their gift is more excellent, who see, not from others, but
from themselves, that a thing is so. The perception, however,
which appertains to every man, is a perception in worldly
things, but in no instance, at this day, in spiritual things ; and
the reason is, because the spiritual principle, which flows-in
and causes perception, is obscured and almost extinguished by
the delights of worldly and selfish love. On this account men
have no regard for spiritual things, but what arises from the
obligation of duty and from custom ; and those tilings would
be despised, held in aversion, yea denied, if fear, grounded in
duty, and delight, grounded in custom, were removed. He
w'ho would have perception in things spiritual, must be in the
aflfection of truth grounded in good, and must continually de-
sire to know truths : hence his intellectual principle will be
illuminated ; and when it is so, then it is given to him to per-
ceive something interior within himself: but he who is not in
the aifection of truth, receives all he knows from the doctrinals
of the church in which he believes, and because a priest, a
presbyter, or a monk has said that it is so. From these consid-
erations it is manifest what perception is, and that it is given
in worldly things, but not in things spiritual. This is further
evident from this consideration, that every one abides in the
particular tenets in which he was born, both in the case of
Jews, and also of those who are out of the church, notwith-
standing they live within it. They likewise who are in any
heresy, if the most essential truths were declared to them, and
also confirmed, would, nevertheless, not at all perceive that
they were truths, but would see them as faUes.
352
GENESIS.
[Chap. x\v.
5938. "Say unto thy brethren." — That hereby is signified
concerning the truths of the church in the natural principle,
that there is perception, appears from the representation of
Joseph's brethren, as denoting the truths of the church in th^
natural principle, n. 5403, 5419, 5458, 5512, Pharaoh here in-
vites the sons of Jacob to come into Egypt with their children
and women, and to bring their father along with them : for
Pharaoh says, " Say unto thy brethren. This do ye : . . take
your father ; . . and take to you from the land of Egypt car-
riages for your young children, and for your women ; and bring
your father, and come." But Joseph just above invites his
father, and his brethren no otherwise than as his [father's
sons] ; for he says, " Go up to my father, and say unto him, . .
Come down to me, tarry not. And thou shalt dwell in the
land of Goshen, and shalt be near unto me, thou, and thy sons,
and thy sons' sons, . . and all that thou hast. Haste ye, and
cause my father to come down hither." The reason why Pha-
raoh invited the sons of Jacob, and Joseph the father, does not
appear but from the internal sense, which is, that the natural
principle in general, represented by Pharaoh, has immediate
communication with the truths of the church in the natural
principle, represented by the sons of Jacob ; hence it is that
Pharaoh speaks of them. But the internal celestial principle,
represented by Joseph, has not immediate communication with
the truths of the church in the natural principle, which the
sons of Jacob represent, but by spiritual good, which is Israel
their father : hence it is that Joseph speaks of the father.
5939. "This do ye; load your beasts of burden," — That
hereby is signified that they should fill every truth with good,
appears (1.) from the signification of loading beasts of burden,
as denoting to fill truths ; (2.) from the signification of the corn,
with which the beasts of burden were to be laden, as denoting
the good of truth, see n. 5295, 5410. The reason why beasts of
burden here denote truths is, because they were asses. Gen.
xlii. 26, 27 ; xliii. 18, 24 ; xliv. 3, by which are signified sci-
entifics, n. 5741 ; and since by asses are signified scientifics,
and conjunction was not eflfected with internal good by a
medium, they are scientific truths, on which account, instead
of asses, they are here called beasts of burden.
5940. " And go, get you unto the land of Canaan," — That
hereby is signified their habitation, (viz., the habitation of the
truths of the church in the natural principle,) appears from the
signification of the land of Canaan, as denoting where their
habitation was who were from the church, n. 3686, 3705, 4447,
4454, 4517, 5136; thus the habitation of the truths of the
church with good, because these constitute the church.
5941. Yer. 18. "And take your father, and your households,
and come unto me." — That hereby is signified the accession of
593S— 5943.J
GENESIS.
353
spiritual good and of the truths of the church to natural scien-
tifics, appears (1.) from the representation of Israel, the father^
as denoting spiritual good, see n. 5801, 5803, 5806, 5812, 5817,
5819, 5826, 5833 ; (2.) from the representation of Us sons, as
denoting the truths of the church in the natural principle, see
n. 5414, 5879, all the things of which are their households /
(3.) from the signification of coming, as denoting to accede to ;
(4.) from the representation of Pharaoh, who is the me to whom
they should come, as denoting tlie scientifics of the natural
principle in general. From these considerations it is evident,
that by the words, " Take your fother, and your households,
and come to me," is signified the accession of spiritual good
and of the truths of the church to natural scientifics.
5942. "And I will give you the good of the land of Egypt."
— That hereby is signified the possession of scientifics, appears
(1.) from the signification oi the land of Egypt, as denoting sci-
entifics, see n. 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700 ;
(2.) from the signification of giving the good of that laiid, as
denoting possession ; for he who gives possession, gives tlie good
thereof, and vice versa.
5943. " And ye shall eat the fat of the land."— That hereby
is signified the appropriation of good there, appears (1.) from
the signification of eating, as denoting to be communicated, to
be conjoined, and to be appropriated, see n. 2187, 2343, 3168,
3513, 3832, 4745 ; (2.) from the signification of the fat or fat-
ness of the land of Egypt, as denoting good in the natural
principle. That fat denotes the celestial principle or good, is
manifest from several passages in the Word; and not only the
fat of animals, but also fat from other sources, as butter and
oil ; those tilings also which partake at all of fatness, so far as
they partake, so much of good they signify : such are milk,
honey, gums. Tliat fatness was a representative of celestial
good, thus of love from the Lord, is manifest from the burnt-
oflferiiigs and sacrifices, in that all the tat was to be burnt iipon
the altar, that hence arose an odour of rest to Jehovah, and
that, on this account, the sons of Israel were forbidden to eat
fat. From these, as from the rest, it is evident that the insti-
tutes among the Israelites were representative of celestial and
spiritual things, and thus that they involved holy things. Un-
less this were so, there would have been no divinely-originating
reason in this law, that all the fat of an animal should be
sacrificed ; and that [from] it should arise an odour of rest to
J ehovah ; also that the eating thereof should be prohibited, as
the eating of blood. Assuredly, it bespeaks a most gross way
of tliinking concerning the Divine [being], to believe that he
was delighted with fat, and that Jehovah made a statute, which
contained nothing of a deeper meaning stored up within it. To
disregard the knowledge of what was signified by such things,
VOL. VI. 23
354
GENESIS.
[Chap. xlv.
bespeaks also in man an excess of what is earthly and corporeal,
and is a proof that he has no affection for the knowledge of
things relating to the Word and to life eternal. Concerning fat
it is thus written in Moses: "Thou slialt take all the fat that
covers the intestines, and the caul over the liver, and the fat
upon the kidnevs, and shalt burn it upon the altar," Exod. xxix.
13, 22; Levit. 'iii. 4, 5, 9, 10, 14, 15 ; iv. 8, 9, 19, 26, 31, 35 ;
vii. 3, 4. That the fat of the breast also should be sacrificed,
Levit. vii. 30, 31. That it was an odour of rest to Jehovah, is
thus expressed : " This is the bread of an oflfering made by tire
to Jehovah, /or an odour of rest,^^ iii. 16. "The priest shall
sprinkle the blood upon the altar of Jehovah, and shall offer
the fat for an odour of rest to Jehovah,^'' xvii. 6. And else-
where : '* The fat of the first-born of an ox and of a sheep, sliall
be burned on the altar, for an odour of rest to Jehovah^''
Numb, xviii. 17. An odour of rest signifies what is grateful
from the good of love. That fat should not be eaten by the sons
of Israel, is thus expressed : " All the fat shall be Jehovah's ;
it shall be an eternal statute to your generations, in all your
habitations, ye shall not eat any fat or any blood," Levit. iii.
16, 17. And in another place : "Speak to the sons of Israel,
saying. Ye shall not eat any fat^ whether of an ox, or of a sheep,
or of a she-goat ; every one who shall eat the fat of a beast, of
which an ofiering shall have been made by fire to Jehovah, the
soul that eateth shall be cut off from his people; neither shall
ye eat any blood," vii. 23 — 26. Burnt-offerings and sacrifices
constituted the principal part of divine worsliip amongst that
people, n. 923, 2180 ; therefore by burnt-offerings and sacrifices
m general is signified worship ; and by the things which were
sacrificed, also by all the process of the sacrifice, is signified the
quality of worship ; and by the fat and the burning thereof, the
essential celestial divine [principle], which is the good of love
from the Lord. This is manifest from the following passages :
" Thou (Jacob) hast not bought me a cane [reed] for silver ; and
with the fat of thy sacrifices thou hast not filled me ; so much
hast thou made me to serve by thy sins," Isa. xliii. 24. Thou
hast not bought me a cane for silver, denotes thou hast not
procured to thyself the truths of fiiitli ; and with the fat of
sacrifices thou hast not filled me, denotes neither the good of
love. And in David: '■'•Burnt-offerings of fat things •will 1
ofifer to thee, with incense of rams," Psalm Ixvi. 15. Here
burnt-offerings of fat things denote worship grounded in love.
And in Moses : "When it shall be said. Where are their gods,
the rock in which they confided, wlio did eat the fat of their
sacrifices, and drank the wine of their drink-offering? Deut.
xxxii. 37, 38. This might be said by the gentiles, who supposed
that their gods were fed especially with such things, being
altogether ignorant that the fat of saci'ifices was the celestial
5943.]
GENESIS.
355
principle, or the good of love in worship, and that the wine of
the drink-olfering was the truth of faith thence derived. These
things affected the angels during the sacrifice, and were, on
that account, commanded, that heaven might be near to man
by means of representatives and correspondences. So in David :
" Jehovah shall remember all thine oblations, and shall make fat
thy Inrnt offerijig,'''' Psalm xx. 3, To make fat the burnt-offer-
ing denotes to render worship good. And in Isaiah : "Jehovah
Zebaoth sliall make to all people in this mountain a feast of fat
things, a feast of lees ; of fat things full of marrow / of lees
well refined. . . He will swallow up death for ever, and the
Lord Jehovah will wipe away the tear from off all faces," xxv.
6, 8. A feast denotes heaven, and conjunction there with the
angels by love and charity, n. 3596, 3832, 5161 ; fat things are
the goods of love and charity. Again : " Wherefore do ye
weigh out silver for that which is not bread, and your labour
for that which doth not satisfy ? attend in attending to me,
and eat good, and your soul shall delight in fatness^'' Isai. Iv. 2.
And in Jeremiah : "I will turn their mourning into joy, and will
comfort them, and will make them glad from their sorrow, and
will fill the soul of the priests vnthfat, and my people shall be
glutted with good, 13, 14. Fat manifestly denotes
good, for it is said that the soul shall be glutted, and it is called
the good of Jehovah, which is nothing else but the celestial
principle from him. So in David : "My soul shall be satisfied as
with fat and marrow, and with lips of songs shall my mouth
praise," Psalm Ixiii. 5. Here the sense is the same. Again:
" Thou hast crowned the year of thy goodness, and thine orbits
drop withfat,^^ Ixv. 11. Again : "The sons of men confide in the
shade of thy wings, thy houses are filled with fatness, and thou
givest them to drink of the river of delights," xxxvi. 7, 8. And in
Isaiah : " Tlien shall Jehovah give the fain of thy seed, where-
with thou shalt sow the earth, and bread of the produce of the
earth ; and it shall be fat and plenteous," xxx. 23. And in
the Apocalypse : " All things fat and splendid have departed,
and thou shalt no longer find them," xviii. 14. This is spoken
of Babylon : by all things fat and splendid departing, are de-
noted all the goods of love and the truths of faith. And in
Moses : " He maketh him to suck honey out of the rock, and
oil out of the fiinty rock ; hutter of the herd, and milk of the
flock, with the fat of lambs, and of rams the sons of Bashan,
and of he-goats, with the fat of tJie kidneys of wheat ; and thou
drinkest the blood of the grape, pure wine," Deut. xxxii. 13,
14, The various goods of the ancient spiritual church are here
recounted, and are signified by honey, oil, butter, milk, fat.
Inasmuch as fat denotes good, it is adjoined to such things as
are not fat in themselves, but still signify goods ; thus fat and
good are, as it were, the same thing, as in the passage adduced,
356
GENESIS.
[Chap. xlv.
the fat of wheat. In like manner in David : " I wonld feed
them with the fat of wheat^"" Psalm Ixxxi. 16. And in an-
other place : " Who setteth thy border peace, and satisfieth
'vi'x'Ca. the fat of wheat^'' cxlvii. 14. Also in Moses: "All
the fat of pure oil, and all the fat of new wine and corn, which
are the first-fruits, are given to Aaron," Numb, xviii. 12.
5944. Yer. 19. " And now thou art commanded, this do ye."
— That hereby is signified the will, is manifest without expli-
cation.
5945. " Take to you from the land of Egypt carriages." —
That hereby are signified the doctrinals of scientifics, appears
(1.) from the signification of the land of Egypt, as denoting
scientifics, see above ; (2.) from the signification of carriages,
as denoting doctrinals. In the Word, wliere the subject treated
of is Egypt, mention is frequently made of chariots and horses,
and by chariots are there meant doctrinals, either false or true ;
and by horses things intellectual, also in both senses. That
chariots denote doctrinals, see n. 5321 : the same is the mean-
ing of carriages, but by these are signified the doctrinals of
scientifics, which are doctrinals derived from the literal sense
of the Word, and are especially serviceable to men at their first
inauguration into the interior truths of the church. Such are
the following, that widows, orphans, and the poor in the streets,
are the greatest objects of beneficence ; such also are the pre-
cepts of the decalogue ; these, with many more, are doctrinals
of scientifics, and they are signified by the carriages of Egypt.
Doctrinals of this kind, as they are the first which man learns,
so afterwards they serve him for an ultimate plane ; for when
advancement is made towards interior things, scientifics become
ultimates. In these doctrinals celestial and spiritual things
actually close, and on them they, as it were, stand and are
supported ; for the spiritual world hath, as it were, its feet and
the soles thereof in the natural principle ; and with man, as to
his spiritual life, in the doctrinals of scientifics : in like manner
the internal sense of the Word [is based] in its literal sense.
The carriages, by which these doctrinals are signified, are named
only in a few passages in the Word. In the original tongue,
wliere the ark is treated of, as being placed on a carriage, 1
Sam. vi. Y ; 2 Sam. vi. 3, the same word is used, and also
when the habitation was sanctified, Numb. vii. 3. This is,
because the ark represented heaven, n. 3478, which, as was
said, stands on and is supported by the doctrinals of scientifics.
5946. " For your young children, and for your women." —
That hereby is signified for those who do not yet know the
interior things of me church, appears (1.) from the signification
of y 01171 g children, as denoting those who do not yet know those
things ; (2.) from the signification of women, as denoting the
aflPections of truth. When men iyiri) signify truths, as the sons
5941—5948.]
GENESIS.
35^
of Jacob do here, their women signify the affections of truth ;
and on the other hand, when men signify goods, their women
signify truths ; but the men are then called husbands, n. 3236,
4510, 4823. The affections of truth, which are here the women,
know no more than children the interior things of the church,
except by means of truths, which are the men : affections with-
out these, are like the will without tlie understanding ; for the
will cannot see or know any thing except by the understanding,
and the understanding is its sight or eye.
594T. "And bring your father, and come." — That hereby
is signified their service and accession, appears (1.) from the
signification of hvinging a father^ as denoting service, which
shall be spoken of presently ; (2.) from the signification of com-
ing, as denoting accession, as above, n. 5941. In regard to ser-
vice, signified by bringing the father, the case is this. Things
which are inferior ought to serve those which are interior : in-
ferior things are the truths of the church in the natural principle,
represented by the sons of Jacob ; but the interior thing is
spiritual good, represented by Israel their father ; and since this
is interior, or, what is the same, superior, it ought to be served
by exterior or inferior things. Inferior things are formed for
no other purpose than to be servants : they are formed that an
interior principle may live and act in them and by them ; and
this in such a manner, that if the interior principle be taken
away from them, they are nothing else but vessels without life
and action, thus altogether dead. It is the same with the body
in respect to its spirit; wherefore when the spirit departs, the
body instantly falls down dead. It is the same with the exter-
nal man in respect to the internal, and also with the internal
man in respect to the Lord ; for the internal man is formed to
receive life from the Lord, and is nothing else but an organ of
His life. The internal man is, therefore, formed to serve the
Lord, as to all uses which love to Him and charity towards the
neighbour require, first in the natural, and afterwards in the
spiritual world.
5948. Ver. 20. " And let not your eye spare upon your
household stuff." — ^That hereby is signified that things instru-
mental should not be objects of regard, appears from the signi-
fication of hovsehold stuff or vessels, as denoting things instru-
mental ; that these are not objects of regard, is signified by
" let not your eye spare." There are things essential, and
there are things instrumental, [or instruments :] in order that
what is essential may produce an effect, it must have what is
instrumental as a means whereby to act ; and as the instrument
is formed, so it acts. For example, the body is the instrument
of its spirit ; the external man is the instrument of the internal ;
the scientific" principle is the instrument of truth ; and truth is
the instrument of good, n. 3068, 3079, and so forth. Things
358
GE]NESIS.
[Chap, xl'
instrumental are in the "Word called vessels ; in the present
case household stuff, because they are spoken of as to their
migration, thus of those things which were in the houses ; but
essentials are in the Word called things, and they are those
things which act by instruments ; interior things, inasmuch as
they act by exterior things, are respectively essentials. By
things instrumental not being objects of regard is meant, that
they should not be regarded as ends, but that essentials sliould
be so; for as far as instruments are regarded as ends, in the
same degree essentials withdraw themselves and vanish. Thus,
in case the scientific principle be regarded as an end, and truths
as of no regard, the truths at length so vanish away, that it
cannot be apperceived whether they be truths : in case, also,
that truths be regarded as an end, and good as of no regard,
good at length so vanishes away, as not to be. Again, in case
earthly, or corporeal, and worldly things be accounted as ends,
so that these alone be regarded, bnt not celestial things ; these
latter so vanish away, as to leave scarcely any acknowledgment
of what is celestial. These and similar things are signified by,
" let not your eye spare upon your household stuff." But it is
to be noted, what the essential and the instrumental are respec-
tively. The essential is so called, because it acts by another,
as by its instrument or organ ; but when another thing acts by
that which was an essential, this latter then becomes an instru-
ment, and so forth. Moreover in the created universe, there is
nothing essential in itself, except the Supreme alone, that is,
the Lord, who, inasmuch as he is an esse or essential in Him-
self, is called jehovah from Esse [to be] : all other things are
only instruments. From these considerations it now follows,
that the Lord alone should be regarded as an End ; since, as
was said, essentials, and not things instrumental, are to be so
regarded.
5949. " For the good of all the land of Egypt is yours." —
That hereby is signified that they have what is primary in the
natural mind, appears from the signification of the land of
Egypt, as denoting the natural mind, see n. 5276, 5278, 5280,
5288, 5301 ; by the good of all that land is signified what is
primary. By these words is also meant, that if essentials and
not things instrumental are objects of regard to them, they
shall have instruments in plenty : for example ; if truths are
objects of regard, they shall have scientifics in plenty, which
are the good of the land of Egypt ; in like manner if good be
an object of regard, they shall have truths in plenty. Scien-
tifics, indeed, and also truths, should be objects of regard, but
they must regard good as their end. If the eye be in good as
an end, man is then in the sight of things consequent, or in the
perception of things thence derived ; but this perception is in
no case given, unless good be the end, that is, unless this end
6949, 5950.J
GENESIS.
359
rule universally in all and in every single thing. The case
herein is like that of the body and its soul : man ought to have
a regard for liis body, to nourish it, to clothe it, to let it
enjoy the delights of tlie world ; but all this, not for the sake
of the body, but of the soul, in order that the soul, in a sound
body, may act correspondently and rightly, and may use the
body as an organ altogether obsequious to it. Thus tlie soul
should be the end ; but man should regard even the soul itself
only as a mediate end, not for its own sake, but for the sake
of the uses it has to perform in each world ; and when man
regards uses as an end, he regards the Lord as an end, for the
Lord ari'anges both things for uses, and uses themselves. In-
asmuch as few know what is meant by regarding a thing as an
end, it shall here be explained. To regard any thing as an
end, is to love it above all other things, for what a man loves,
he regards as an end : what man regards as an end, is evidently
discernible, for it rules universally in him, thus it is continually
present, even when he seems to himself to think nothing about
it ; for it is fixed in him, and constitutes his interior life, and
thus secretly rules all and every single thing. For example ;
he who from the heart honours his parents, has that honour
present in all and every single thing which he acts in their pre-
sence, and which he thinks in their absence, and it is also
apperceived from his gestures and speech. So lie who from the
heart fears and honours God, has that fear and honour present
in every single thing which he thinks, speaks, and acts ; because
it is in him, even when it does not seem to be present, as when
he is engaged in more remote occupations, for it rules univer-
sally, thus in every particular thing : the ruling principle in
man is manifestly apperceived in the other life ; for the sphere
of his whole life, exhaling from him, is thence derived. From
these considerations it is manifest how it is to be understood,
that God should always be set before our eyes : not that we
ought continually to be thinking about Him, but that the fear
or love of Him should reign universally. When this is tiie
case, God is kept before the eyes in every particular thing, and
man neither thinks, speaks, nor does what is adverse or ini-
pleasing to Him : or if at any time he transgress, that prin-
ciple which universally reigns, yet lies interiorly concealed,
manifests itself and admonishes.
5950. Verses 21 — 23. " A7id the sons of Israel did so : and
Joseph gave them carriages, according to the mouth of Pharaoh /
and he gave them provision for the way. And to all of them
he gave, to each man, changes of garments / and to Benjamin
he gave three hundred [pieces~\ of silver, and Jive changes of
garments. And to his father he sent after this maimer j ten
he-asses laden with the good of Eyypt, and ten she-asses laden
toith corn and hread, and nourishment for his father hy the
360
GENESIS.
[Chap. xlv.
way. And the sons of Israel did so, signifies the efifect from
spiritual truths in the natural principle. And Joseph gave
them carriages, according to the mouth of Pharaoh, signifies
tliat from the internal principle they had doctrinals, as it
seemed good. And he gave them provision for the way, signi-
fies support from good and truth in the mean time. And to
all of them he gave, to each man, changes of garments, signi-
fies truth initiated in good. And to Benjamin he gave three hun-
dred [pieces] of silver, signifies that the medium had a fulness
of truth from good. And five changes of garments, signifies
much of truth from the natural principle. And to his father
he sent after this maimer, signifies what is freely given to spi-
ritual good. Ten he-asses laden with the good of Egypt, signi-
fies better scientifics, with many things of service. And ten
she-asses laden with corn and bread, signifies the truth of good
and the good of truth, also with many things of service. And
nourishment for his father by the way, signifies interior truth
for spiritual good, in the mean time.
5951. Ver. 21. " And the sons of Israel did so."— That
hereby is signified theeS'ect from spiritual truths in the natural
principle, appears (1.) from the signification of doing, as denot-
ing an effect ; (2.) from the representation of the sons of Israel^
as denoting spiritual truths in the natural principle, see n.
5414, 5879. What is meant by spiritual truths in the natural
principle shall here be stated. The truths of faith exterior to
man, spirit, and angel, are not the truths of faith, for they are
not applied to any subject in which they become bO ; but when
they are applied to a man, a spirit, or an angel, as a subject,
they then become the truths of faith ; with a difference, how-
ever, according to the states of life in each. With those who
learn them they are, at first, only scientifics ; afterwards, if
they are held in holy veneration, they go further, and become
the truths of the church ; but when they move the afi"ections,
and influence the life, they then become spiritual truths: the
good of love and charity, which is solely from the spiritual
world, in such case imbues them, and causes them to live ; for
their influence on the aft'ections and on the life is derived from
that good. The quality of truths, called the truths of faith,
with those who live according to them, and with those who do
not so live, has been shown me. With those who do not live
according to them, they appear as white filaments, and with
those who had had those truths, but nothing of good, they ap-
peared fragile ; but with those who live according to them, they
appeared as fibres from the brain, filled with spirit, and soft :
thus these latter truths were animate, but the former inani-
mate. From these considerations it may be known, that with
every man the quality of his truths is according to the state
of his life. The truths represented by the sons of Jacob are
5951—5954.]
GENESIS.
361
truths not yet spiritual, because not yet made truths of the
life ; but the truths represented by them, as sons of Israel, are
spiritual, because, being now made truths of the life, they are
imbued with the good of love and charity. These are the.
truths here meant, because the subject now treated of is, initia-
tion to the conjunction of truths in the natural principle, which
are the sons of Jacob, with internal good, which is Joseph, by
the medium, which is Benjamin, and also by spiritual good,
which is Israel.
5952. " And Joseph gave them carriages, according to the
mouth of Pharaoh." — Tliat hereby is signified that from the in-
ternal principle they had doctrinals, as it seemed good, appears
(1.) fronri the representation of Joseph^ who gave, as denoting
internal good, see above ; (2.) from the signification of carriages,
as denoting doctrinals, see above, n. 5945 ; (3.) from the signi-
fication of " according to the mouth of Pharaoh," as denoting
as it seemed good ; that is, to spiritual truths, which are the
sons of Israel, because these truths are in the natural ])rinciple,
represented by Pharaoh, n. 5160, 5799 ; and the carriages, by
which are signified doctrinals, were given them for arrange-
ment. It is said, as it seemed good, because the doctrinals,
signified by the carriages of Egypt, are from the literal sense
of the Word, n. 5945, which, without the internal sense, may
be applied to every good : for the Lord does not openly teach
any one truths, but, by good, leads to think what is true ; and
also inspires, unknown to man, an apperception and consequent
election in regard to this truth, because the Word so dictates,
and because the truth agrees thereto. Thus the Lord adapts
truths according to every one's reception of good ; and as this
is according to Uie affection of each, and thus in freedom, there-
fore it is liere said, as it seemed good.
5953. " And he gave them provision for the way." — ^That
hereby is signified support from good and truth in the mean
time, appears from the signification of provision {viaticum), as
denoting support from good and truth, see. n. 5490.
5954. Ver. 22. " And to all of them he gave, to each man,
changes of garments." — That hereby are signified truths initi-
ated in good, appears from the signification of garments, as
denoting truths, which shall be spoken of presently; hence
changes of garments denote truths wliich are new, and truths be-
come new when they are initiated in good, for they then receive
life. Tiie subject treated of is the conjunction of the natural
man with the spiritual, or of the external with the internal ;
when the conjunction is effected, then truths are changed, and
become new, for they receive life from the infiux of good, see
above, n, 5951 ; that to change garments was a representa-
tive that holy truths were put on, and that hence also came
changes of garments, see n. 4545. The reason why garments, in
862
GENESIS.
[Chap. xiv.
the Word, signify truths is, because truths clotlie good almost
as vessels do the blood, and fibres the animal spirit : why a
garment is significative of truth is, because spirits and angels
appear clad in graments, each according to the truths apper-
taining to him ; those appear in white garments who are in the
truths of faith by which good is procured, and those in bright
shining garments who are in the truths of faith derived from
good ; for the good shines through the truth, and hence the
splendor, see n. 5248. That spirits and angels appear in gar-
ments, is manifest from the Word, where it is related that
angels were seen ; as in Matthew, of the angel sitting at the
Lord's sepulchre : " His countenance was as lightning, and his
raiment white as snow,'''' xxviii. 3. And in Jolm : On the
thrones I saw four and twcTity elders sitting clad in white gar-
ments" Apoc. iv. 4. Again: " He that sat on him (the white
horse) . , was clothed in a vesture dipped in hlood, and his
name is called The Word of God : his armies in heaven fol-
lowed him on white horses, clothed i7i fine linen white and
clean" xix. 11, 13, 14. Raiment white as snow, and fine white
iinen, signify holy truths, for whiteness and brightness are pre-
dicated of truths, n. 3301, 3993, 4007, 5319, because they most
resemble the light ; and the light which is from the Lord, is
Divine Truth : on this account, when the Lord was transfig-
ured, his raiment appeared as light ; thus in Matthew : " When
Jesus was transfigured, his countenance shone as the sun, and his
raiment became as the light" xvii. 2. That light denotes the
divine truth, is known in the church ; and that it is compared
to a garment, is manifest from David : " Jehovah covereth him-
self with light, as it were with a garment" Ps. civ. 2. That
garments denote truths, is evident from several passages in the
Word, as in Matthew : " When the king came in to see the
guests, he saw there a man not having on a wedding garment /
and he said to him. Friend, how camest thou in hither not hav-
ing on a wedding garment?" wherefore, [wanting this gar-
ment,] he was cast out into outer darkness, xxii. 11 — 13. Who
are understood by the man that had not on a wedding gar-
ment, may be seen, n. 2132. And in Isaiah : " Stir up, stir
up, put on thy strength, O Zion, put on the garments of thy
gracefulness, O Jerusalem, the city of holiness ; because there
shall no longer come into thee the uncircumcised and the un-
clean," lii. 1. The garments of gracefulness denote truth
grounded in good. And in Ezekiel: "/ clothed thee with
ncedle-woi'Tc, and shod thee with yew-tree, and girded thee with
fi/ne linen, and covered thee with silk. . . Thy garments were
fine linen, and silk, and needleworh thou didst eat fine flour,
honey, and oil," xvi. 10, 13. This is spoken of Jerusalem,
meaning thereby the ancient spiritual church, which was es-
tablished anew by the Lord after the expiration of the most
5954.1
GENESIS.
363
ancient celestial church : the truths, with which that churcli was
gifted, are described by garments ; needle-work is the scientific
principle, which, when genuine, appears, in the other lite, as
needle-work and as lace ; this it has been given me to see : fine
linen and silk are truths grounded in good, which in heaven,
being there in the light of heaven, are most splendid and trans-
parent. Again : " Fine linen in needle-work from Egypt was
tliy out-spreading ; and Hue and purple from the isles of
Elishah was thy covering^'' Ezek. xxvii. 7; spoken of Tyre, by
which are represented the knowledges of truth and good, n.
1201 : these, when genuine, are fine linen in needle-work from
Egypt; good thence, or the good of truth, is blue and purple.
So in David: "The king's daughter is wholly glorious ; her
garment is of in-weavings of gold. She shall be brought to
the king in needle- work, Ps. xlv. 13, 14. The king's daugh-
ter denotes the affection of truth ; her garment, of the inweav-
ings of gold, denotes truth wherein is good ; needle-work de-
notes the lowest truths. And in the Apocalypse : " Thou hast
a few names in Sardis, which have not polluted their garments /
and they shall walk with me in white : because they are wor-
thy. He that overcometh, the same shall he clothed in white
raiment,^'' iii. 4, 5. Not to pollute garments denotes not to
defile truths with falses. Again : " Blessed is he who watcheth
and keepeth his garments, lest he walk naked, and they see his
shame,' Apoc. xvi. 15. Garments, in like manner, denote
truths ; they are the truths of faith derived from the "Word,
w-hich are properly signified by garments. He who has not
[fiom the Word] or from his religious [pei-snasion], as the Gen-
tiles, acquired to himself truths or resemblances of truth, and
aj^plied them to life, is not principled in good, however he may
believe himself to be so ; for having no truths from the AVord
or from his religious [persuasion], he sutfers himself to be led
by reasonings from evil spirits equally as from good, and thus
he cannot be defended by the ajigels. This is meant by the ex-
hortation to watch and to keep his garments, lest he walk naked
and they see his shame. So in Zechariah : " Joshua was in
polluted garments, thus he stood before the angel, who said to
them that stood before him. Remove the polluted garments
from before him: but to him he said, See, I have caused thine
iniquity to pass from thee, and / will clothe thee with changes
of garments^'' iii. 3, 4. Polluted garments denote truths defiled
b}' falses from evil ; wherefore, when those garments are removed,
and others put on, it is said, " I have caused 4hine iniquity to
pass from thee." Every one may know that iniquity does not
pass away by change of garments ; and hence, also, every one
may conclude, that the change of garments was a representa-
tive, 2S also the washing of garments, which was commanded
when the people were to be purified, — as when they approached
364
GENESIS.
[Chap. xlv.
Mount Sinai, Exod. xix. 14, and when they were to be cleansed
from things impure, Levit. xi. 25, 40. xiv. 8, 9 ; Numb. viii.
C, 7; xix. 10; xxxi. 19 — 24; for cleansings from impurities are
effected by the truths of faith, because these teach what good
is, what charity, what the neighbour, and what faith : [tiiey
teach] that the Lord is, that heaven is, and eternal life. What
these things are, or even that they are, cannot be known, with-
out truths which teach. Who of himself can know otherwise,
than that the good of self-love and the love of the world is
man's only good, seeing that it is the delight of his life ? And,
except fi'om the truths of faith, who can know that there is
other good which may be applied to man, that is, the good of
love to God, and the good of charity towards the neiglibour,
and that in these is heavenly life ? also that the influx of these
goods through heaven from the Lord, is in proportion as man
loves not himself above others, and as he loves not the world
more than heaven ? From these considerations it is manifest,
that the purification, represented by the washing of garments,
is eflfected by the truths of faith.
5955. " And to Benjamin he gave three hundred [pieces] of
silver." — That hereby is signified that the medium had a fulness
of truth from good, appears (1.) from the representation oi Ben-
jamin^ as denoting a medium, see n. 5600, 5fi31, 5639, 5688,
5822 ; (2.) from the representation of Joseph, who gave, as de-
noting internal good, see n. 5826, 5827, 5869, 5877 ; (3.) from
the signification of three hundred, as denoting what is full,
which shall presently be spoken of; (4.) from the signification
of silver, as denoting truth, see n. 1551, 2954, 5658. From
these significations it is evident, that by" to Benjamin he gave
three hundred of silver," is signified that he gifted the medium
with a fulness of truth from good ; for the medium, which Ben-
jamin represents, is interior truth by influx from the internal
celestial principle, n. 5600, 5631. The reason why three hun-
dred denotes what is fall, is, because the number arises from
three and a hundred by multiplication ; and three signifies what
is full, n. 2788, 4495, and a hundred signifies much, n. 4400 ;
for what the compound numbers signify, is manifest from the
simple numbers of which they are compounded. Tiu-ee hun-
dred also involves a like meaning, where it is mentioned in
other parts of the Word, as where it is said that the ark was in
length three hundred cubits, Gen. vi. 15 ; also that with three
hundred men Gideon smote the Midianites, as 'f\\ Judges : "The
number of them that lapped in their hand at their mouth was
three himidred men. . . Jehovah said to Gideon, by the three
hundred men who lapped, . . I will give Midian into thine hand.
. . . Gideon divided the three hundred men into three troops,
and he gave a trumpet into the hand of every one of them, and
empty pitchers, and torches in the midst of the pitcliers. . .
5955—5957.]
GENESIS.
365
"When they sounded with the three hundred trumpets^ Jehovah
set the sword of a man against his companion, and against the
whole camp," vii. 6, 7, 16, 22. By three hundred men is here
signified what is full, as also by the three troops into which
those three hundred were divided ; and by a hundred, which
was the number of every troop, is signified much, and enough ;
consequently that they were sufiicient against Midian. More-
over all the above circumstances were representative, viz.,
that they were taken who lapped water in the hand ; that each
had a trumpet, and pitchers in which were torches; and this,
because by Midian, against whom they were going, was repre-
sented truth which was no truth, because not the good of life ;
but each of these circumstances, by the divine mercy of the
Lord, shall be treated of elsewhere. That numbers also were
representative, is evident from several other passages ; thus the
number seven was representative at the taking of Jericho, for
on that occasion it was commanded, that Seven priests
carry seven, trumpets of them that rejoiced before the ark ; and
that on the seventh day they should go about the city seven
times,''' Josh. vi. 4.
5956. " And five changes of garments." — That hereby is
signified much of truth from the natural principle, appears (1.)
from the signification oi five, as denoting much, see n. 5708 ;
(2.) from the signification of changes of garments, as denoting
truths initiated in good ; that it is from the natural principle is,
because garments are predicated of that principle. The reason
why tlie medium, represented by Benjamin, had truth from
the natural principle is, because to be a medium it must derive
somewhat both from the internal principle and from the exter-
nal, n. 5822 : the derivation from the internal principle is
meant by the medium having a fulness of truth from good,
which is signified by the three hundred of silver, see above, n.
6955 ; the derivation from the external is meant by much of
truth from the natural principle, which is signified by five
changes of garments.
5957. Yer. 23. " And to his father he sent after this manner."
-That hereby is signified what is freely given to spiritual good,
.appears (1.) from the representation of Israel, the father, as
denoting spiritual good from the natural principle, see n. 5801,
5803, 5806, 5812, 5817, 5819, 5826_, 5833 ; (2.) from the signi-
fication of sending, as denoting to give freely ; for every thing
which flows-in from the Lord, through the internal into the
extenuil or natural principle, even what flows-in into spiritual
good, which is Israel, (inasmuch as this good is from the natu-
ral principle,) is freely o;iven. Tlie Lord indeed requires from
man humiliation, adoration, thanksgivings, and several things
which appear as recompences, and thus not free : but the Lord
requires not those things for his own sake; for the Divine
366
GENESIS.
[Chap. xlv.
Being derives nothing of glory from man's humiliation, adora-
tion, and thanksgiving. In the Divine Being there is nothing
of self-love at all conceivable, that snch things should be re-
quired for his own sake, but they are required for the sake of
man himself ; for man, when in humiliation, is capable of re-
ceiving good from the Lord, being then separated from self-
love and its evils, which oppose [such goodj. Therefore the
Lord, on man's account, wills him to abide in a state of humil-
iation ; because, when man is in that state, the Lord can flow-in
with celestial good : the case is similar in regard to adoration
and thanksgiving,
5958. " Ten he-asses laden with the good of Egypt." — That
hereby are signified better scieutifics, with many things of ser-
v.ice, appears (1.) from the signification of ten, as denoting
much, see n. 3107, 4638, 5708 ; (2.) from the signification of
he-asses, as denoting scientifics, !i. 5741, in the present case
lowest scientifics, see n. 5934, which, because they carry inte-
rior things, are things of service ; (3.) from the signification of
the good of Egypt, as denoting scientifics, as above, n. 5942,
5949 ; but scientifics of the church, for tliese properly are sig-
nified by Egypt, n. 4749, 4964, 4966. These are the good of
Egypt, because they were sent by Joseph to Israel, that is, from
the internal celestial principle to spiritual good.
5959., "And ten she-asses laden with corn and bread." —
That hereby are signified the truth of good and the good of truth,
also with many things of service, appears (1.) from the signi-
fication of ten, as denoting mucii, as above, n. 5958 ; (2.^ from
the signification of she-asses, as denoting things of service, see
also above, n. 5958 ; (3.) from the signification of corn, as de-
noting the good of truth, see n. 5295, 5410 ; but in this case
the truth of good, because from the internal celestial principle,
which is Joseph ; (4.) from the signification of bread, as denot-
ing the good of that truth, see n. 276, 680, 2165, 2177, 3478,
3735, 4211, 4217, 4735, 4976. In regard to corn signifying
here the truth of good, and elsewhere the good of truth, the
case is this : the signification ditfers as the subject treated of
is influx from the internal celestial, or from the internal spirit-
ual principle. That which flows-in from the internal celestial
principle is nothing but good, which indeed has in it truth,
but this truth is good ; but that which flows-in from the inter-
nal spiritual principle is nothing but truth, which, when it be-
comes of the life, is called the good of truth : hence now it is
that corn signifies sometimes the good of truth, and sometimes
the truth of good; in the present case the truth of good, be-
cause from tlie internal celestial principle, which is Joseph.
"Why she-asses carried corn and bread, and he-asses the good of
Egypt, is, Because by he-asses are signified things of service,
80 far as they relate to truth ; and by she-asses things of service,
B»58— 5962.J
GENESIS.
367
so far as they relate to good : on this account the he-asses and
the she-asses were each laden with such things as suited them.
Unless this had been the case, there would have been no need
to make mention of he-asses and she-asses, and of the lading
of each.
5960. " And nourishment for his father by the way." — That
hereby is signified interior truth for spiritual good, in the mean
time, appears (1.) from the signification of nourishment^ as de-
noting interior truth ; for this exists from the truth of good and
the good of truth, signified by corn and bread, see above, n.
5959 : interior truth also is nourishment to spiritual good ; (2.^
from the representation of Israel, the father, as denoting spi-
ritual good, see above, n. 6957 ; (3.) from the signification of
hy the way, as denoting in the mean time, that is, before they
came, or before full conjunction was effected.
5961. Verses 24: — 28. And he se7it his brethren away • and
they went : and he said unto them. Contend not together in the
way. And they went up out of Egypt, and came into the lam,d
of Canaan, unto Jacob their father. And they told him, say-
ing, Joseph is yet alive, and he hath dominion in all the land
of JEgrjpt ; and his heart failed, for he believed them not. And
they spake to him all the words of Joseph, which he had spoken
unto them : and he saw the carriages which Joseph had sent to
calory him; and the spirit of Jacob their father revived. And
Israel said, It is enough, Joseph my son is yet alive: I
will go and see him before I die. And he sent his brethren
away ; and they went, signifies concealment. And he said
unto them, Contend not together in the way, signifies percep-
tion given to abide in tranquillity. And they went up out of
Egypt, signifies a receding from the scientifics of the church.
And came into the land of Canaan, unto Jacob their father,
signifies habitation where is natural good, not spiritual. And
they told him, saying, signifies influx and apperception. Jo-
seph is yet alive, signifies that the internal principle was not
rejected. And he hath dominion in all the land of Egypt, sig-
nifies that the natural mind is under its power. And liis heart
failed, for he believed them not, signifies a failing of the natural
life, and thence of the understanding. And they spake to him
all the words of Joseph, which he had spoken unto them, sig-
nifies influx from the celestial of the spiritual principle. And
he saw the carriages which Joseph had sent to carry him, signi-
spirit of Jacob their father revived, signifies new life. And
Israel said, signifies spiritual good on this occasion. It is
enough, Joseph my son is yet alive, signifies joy that the inter-
nal principle had not perished. I will go and see hiui before 1
die, signifies a desire of conjunction, previous to a new state.
5962. Yer. 24. "And. he sent his brethrfn away; and they
fies doctrinals thence
And the
368
GENESIS.
[Chap, xi'
went." — Tliat hereby is signified concealment, appears (1.) from
the signification of' setidhiff awaij, as denoting to remove from
liimself, consequently to be no more thus present with them ;
(2.) from the signification of going or departing, as denoting to
live, also to live more remotely, and likewise to leave, see n.
3335, 3416, 3690, 4882, 5493, 5605, thns denoting to be con-
cealed. That the subject now treated of is removal from the
internal celestial principle, and thus its concealment, is man-
ifest from the things M-hich follow in the internal sense. He
who is unacquaintecl with the state of life of spirits, and of angels
in the heavens, cannot know why the concealment of truth and
good should now be treated of, which just before were in their
light. The state of life in heaven is this : spirits and angels
have their morning, mid-day, and evening ; also twilight, and
again morning, and so on successively. Morning is when the
Lord is present, and blesses them with manifest happiness ;
they are then in the pei'ception of good ; mid-day is when they
are in the light of truths; and evening, when they are removed
from tliem ; it then appears to them that the Lord is more
remote, and concealed from them. All who are in heaven
undergo and pass through these vicissitudes, otherwise they
could not be continually perfected ; for hence they are ac-
quainted with relatives, and from relatives receive more perfect
perception, inasmuch as from them they know what is not
happy, because they know what is not good, and what is not
true. It is worthy of admiration, that no one state is altogether
like another to eternity ; also that one spirit or angel passes not
through changes of state similar to those of another, by reason
that one is not altogether like another, as to good and truth,
just as no two men are precisely alike in countenance. Never-
theless the Lord from those varieties makes a one, it being a gen-
eral canon, that every one in which there is any quality, exists
from varieties, which, by the agreement of harmony, are re-
duced into such unanimity that they appear all as one : the one
thence derived, or the unity in the heavens, is effected by love
and charity, see also n. 3241, 3267, 3744, 3745, 3986, 4005, 4149,
4598. The concealment, signified by Joseph's sending away
his brethren, and their going, is, in the Word, called evening,
and this occurs with the angels when they do not perceive the
Lord present; for there is in heaven a continual perception of
the Lord. When in a state of non-perception, they are not
then affected with good, neither do they see the truth, as before,
and this torments them ; but shortly afterwards twilight cometh,
and thus the morning.
5963. " And he said unto them, Contend not together in
the way." — That hereby is signified perception given to abide
in tranquillity, appears (1.) from the signification oi' saying unto
ihem, as denoting perception given from the internal principle,
5963— 5965.J
GENESIS.
369
wliich is Joseph, see frequently above ; (2.) from tlie significa-
tion of not contending in the way, as denoting to abide in tran-
qnillitv ; for contention with others is intranquillity, because it is
disturbance of the mind. The varying states in the other life
(see above, n. 5962) are according to the perception of good and
truth with the inhabitants, thus according to the perception of
the Lord's presence : according to that perception they have
tranquillity, for they who are in the perception of the Lord's
presence, are in the perception that all and every single thing
which befalls them tends to their good, and that evils do not
reach them ; hence they ai-e in tranquillity. Without such faith
or confidence in the Lord, it is impossible for any one to come
to the tranquillity of peace, thus neither to blessedness in joy ;
because the principle of blessedness dwells in the tranquillity
of peace.
5964. Yer. 25. "And they went ap out of Egypt."— That
hereby is signified a receding from the scientifics of the church,
appears (1.) from the signification of ascending thence, as denot-
ing to recede: it is called ascending from Egypt to the land
of Canaan, and descending from the land of Canaan to Egypt,
for a reason already spoken of occasionally : by ascending is
here signified to depart ; (2.) from the signification of Egypt,
which, in a proper sense, denotes the scientifics of the church,
see n. 4749, 4964, 4966 ; those scientifics are here signified,
because they were in them when in Egypt with Joseph, n. 5958,
■JTlie subject treated of, from hence to the end of this chapter, is
removal from the things of good and truth, thus from those
things that are of the church ; this removal is meant by con-
cealment, above, n. 6962, and here, by receding. This state in
the Word is signified by evening, when they who are in it
recede from things celestial and spiritual, and accede to such as
contain nothing spiritual and celestial. But this concealment,
or receding, is not an eflfect of the Lord's concealing himself, or
receding, but of themselves doing so ; inasmuch as they can no
longer be withheld, because it agrees not with their propi-ium.
This state, therefore, arrives when they are left to themselves,
or to their own proprium ; and as far as they are thus left,
or are immersed in the proprium, so far they recede from the
things of heaven, and so far good becomes imperceptible to
them, and truth obscure. Hence it is evident that the Lord
does not conceal himself, but that the man, the spirit, or the
angel does so,
5965, "And came into the land of Canaan, unto Jacob their
father," — ^That hereby is signified habitation where is natural
good, not spiritual, appears (1,)' from the signification of the
land of Canaan, as denoting the church, see n, 3686, 3705,
4447, 4517, 5136, thus the habitation of those who represented
the church, who, it is well known, were the posterity of Jacob ;
VOL, VI. 24
370
GENESIS.
[Chap. x.v.
(2.) from the representation of Jacob, as denoting natural good,
see n. 3305, 3659, 3775, 4009, 4073, 4234, 4538 ; but not spirit-
ual, for this is represented by Israel : that J acob represents the
external of the church, and Israel the internal, see n. 4286,
4570. Whether we speak of natural good or the external of
the church, or of spiritual good or tlie internal of the church, it
is the same ; for natural good constitutes the external of the
church, and spiritual good the internal. What is in the light
of heaven is called spiritual, for it has within it the affection of
good and the perception of truth ; these being in that light, in-
asmuch as the light itself is from the Lord. Tliey, therefore,
who are principled in spiritual good s.nd truth, are in the in-
ternal of the church ; for they are Avith the head in heaven.
But what is in the light of the world is called natural, and has
not the affection of good and the perception of truth in itself,
hwt out of itself ; for the light of heaven flows-in, and illumi-
nates what is round about, thus what is without, not what is
within, and causes good to be known for good, and truth to be
known for truth, because it is so said, not because it is perceived
to be so. They, therefore, who are principled in natural good
are in the external of the church, for they are not with the head
in heaven, but the head is illuminated thence, from without.
Jacob is now called Jacob, not Israel, because now they are in
externals, as is plain from what has been said above.
5966. Ver. 26. " And they told him, saying."— That hereby
is signified influx and apperception, appears (1.) from the signi-
fication of telling^ as denoting to be communicated and con-
joined, see n. 4856, 5596, thus also denoting influx, for that
which is told flows-in into the thought; (2.) from the significa-
tion of saying in the historicals of the Word, as denoting per-
ception, see frequently above, thus also apperception.
5967. " Joseph is yet alive." — That hereby is signified that
the internal principle was not rejected, appears (1.) from the
representation o{ Joseph, as denoting internal good, see n. 5805,
5826, 5827, 5869, 5877; (2.) from the signification of heing
alive, as denoting yet to be, thus not rejected. Tlie reason
why being alive denotes not to be rejected is, because the in-
ternal principle, represented by Joseph, was at first rejected
by the sons of Jacob ; and as their father had then believed
that he perished by evils and falses, n. 5828, hence, by now
being alive, is signified that it was not so.
5968. " And he hath dominion in all the land of Egypt."—
That hereby is signified that the natural mind is under its
power, appears (1.) from the signification of having dominion,
as denoting to be under his power ; (2.) from the signification
of the land of Egypt, as denotmg the natural mind, see n. 5276,
5278, 5280, 6301.
5969. " And his heart failed, for he believed them not." —
5966—5973.]
GENESIS.
371
Tliat hereby is signified a failing of the natural life, and thence
of the undei-standing, appears (1.) from the signitication of the
heart failing^ as denoting a failing of the life, and being said of
Jacob, by M-hom is represented natural good, n. 5965, it denotes
a failing of the natural life ; (2.) from the signification of not
hclieviiig, as denoting a failing of the understanding: the rea-
son of its being said thence is, because the life of the will always
precedes, and the life of the understanding follows ; for the will
alone has life in it, but not the understanding, except from the
will. This is manifest from the good of the will, and from the
truth of the understanding, since good has life in it, but not
truth, except from good : for it is evident, that what lives is
always prior, and what thence derives life is posterior. This is
the reason why it is said, a failing of the natural life, and thence
of the understanding. These are the things signified by his
heart failing, because he believed them not.
5970. Yer. 27. " And they spake to him all the words of
Joseph, which he had spoken unto them." — That hereby is sig-
nified influx from the celestial of the spiritual principle, appears
(1.) from the signification of speaking, as denoting influx, see n.
2951, 5481, 5797; (2.) from the representation oi Joseph, as
denoting the celestial of the spiritual principle, see n. 4286,
4592, 4963, 5307, 5331, 5332, 5417.
5971. "And he saw the carriages which Joseph had sent to
carry him." — That hereby are signified doctrinals thence derived,
which might persuade, appears (1.) from the signification of
carriages, as denoting doctrinals, see n. 5945, 5952 ; (2.) from
the signification of Joseph sending, as denoting which were from
the internal celestial principle ; (3.) from the signitication of to
carry him, as denoting which might persuade ; for to carry him
to Joseph, to see him, is to persuade. That he was also per-
suaded by seeing the carriages, is manifest from the words
which next follow: "Tlie spirit of Jacob their father revived.
And Israel said. It is enough ; Joseph my son is yet alive."
5972. "And the spirit of Jacob their father revived." — That
hereby is signified new life, appears (1.) from the signification
of the spirit reviving, as denoting new life ; (2.) from the repre-
sentation of Jacob, as denoting natural good, see n. 5965 ; hence
by the spirit of Jacob reviving, is signified new life to natural
good. Life becomes new when the spiritual principle from the
internal fiows-in, and, from the interior, acts in the things of
the natural principle ; hence natural good becomes spiritual,
[and is] adjoined to the spiritual good represented by Israel : on
this account Jacob is now called Israel, for it is said, "The spirit
of Jacob revived. And Lsrael said."
5973. Ver. 28. "And Israel said."— That hereby is signified
spiritual good on this occasion, appears from the representation
of Israel, as denoting spiritual good, see n. 5801, 5803, 5806,
372
GENESIS.
[Chap. xlv.
5812, 5317, 5819, 5826, 5833; what is meant by spiritual good,
or Israel, and what by natural good, or Jacob, may be seen
above, n. 5965. He who is not acquainted with the internal
sense of the "Word, can in no wise know why Jacob is some-
times called Jacob, and sometimes Israel; for in the same
chapter, yea in the same vei-se, both names are sometimes ex-
pressed. Hence it is very manifest that there is an internal
sense of the Word ; as here where it is said, " The spirit of Jacob
their father revived. And Israel said." In like manner in other
assages. "Benjamin, Joseph's brother, t/acoJ sent not with
is brethren. . . And the sons of Israel came in the midst of
them who came," Gen. xlii. 4, 5. And again: Israel jour-
■ neyed. . , And God said to Israel in the visions of the night,
Jacob, Jacob. And he said, Behold me," xlvi. 1, 2. Again :
'•''Jacob arose from Beersheba : and the sons of Israel brought
Jacob their father," xlvi. 5. And again : " All the souls of the
house of Jacob that came into Egypt were seventy. . . Joseph
made ready his chariot, and went up to meet Israel. . . And Is7'ael
said to Joseph," xlvi. 27, 29, 30. And again : Israel dwelt in
the land of Egypt, in the land of Goshen. . . Jacob lived in the
land of Egypt seventeen years. . . And the days of Israel drew
near to die," xlvii. 27 — 29. Again: "And he told Jacob, and
said, Behold thy son Joseph cometh to thee ; and Israel con-
firmed himself, and sat upon the bed. And Jacob said to
Joseph," xlviii. 2, 3. Again : Jacob called his sons, and said.
Be gathered together, and hear, ye sons of Jacob / hear ye Israel
your father," xlix. 1, 2. Again : " Cursed be their anger, be-
cause it is vehement; and their wrath, because it is hard: I
will divide them in Jacob, and I will disperse them in IsraeV^
Also : " The arms of his hands shall be strengthened by the
hands of the strong Jacob ; whence the shepherd, the stone of
Israel^'' xlix. 7, 24. The same occurs frequently in the pro-
phets.
5974. " It is enough, Joseph my son is yet alive." — That
hereby is signified joy that the internal principle had not per-,
ished, appears (1.) from the representation of Joseph, as denoting
the internal celestial principle; (2.) from the signification ot
bein^ alive, as denoting that it had not perished, neither was
rejected, as above, n. 5967 : that joy is denoted, is evident.
5975. "I will go and see him before I die." — That hereby
is signified a desire of conjunction previous to a new state,
appears (1.) from the signification of going and seeing, as de-
noting to be conjoined. That to see denotes to be conjoined is,
because, in the spiritual world, interior sight, which is thought,
conjoins; and there, in a society, when several act as one, and
also in choirs, what one thinks, another also thinks; thus
thought conjoins : likewise when any one thinks of another, he
is presented to view ; thus also thought conjoins : hence, by
5974—5977.]
GENESIS.
373
going and seeing, is signified conjunction. That the desire of
conjunction is signified, is by reason of the joy spoken of above,
n. .5974 ; (2.) from the signification of the expression " before
I die," as denoting what is new, (viz., a new state of represen-
tation ;) for in tlie "Word, representatives so succeed each other,
that, when one [person] dies, either a like representative fol-
lows by another [person], or another representative, thus a
new one, see n, 3253, 3259, 3276 ; as when Abraham died, a
representative by Isaac succeeded; and when he died, a repre-
sentative by Jacob succeeded ; and when he died, a represen-
tative by liis posterity succeeded. This is the new state which
is here understood.
A CONTINUATION OF THE SUBJECT CONCERNING ANGELS AND
SPIRITS ASSOCIATED WITH MAN.
5976. AT the close of the preceding chapter it was shoton,
that there are associated with every man two spirits from hell
and two angels from heaven^ who cause communication with
hoth, and also cause man to he in freedom.
5977. There are two [of each'], because there are in hell two
hinds of spirits, and in heaven two kinds of angels, with which
man's two faculties, the will and the understanding, corre-
spond. Of spirits the first kind are called, simply, Spirits, and
these act upon the intellectual principle : the other kind are
caUed Genii, and their action is upon the will-p7'inciple. They
are perfectly distinct from each other : they who are simplxj
called spirits, infuse falses hy reasoning against the truth, and
they are in the delight of their life, when they can make the
truth to appear as false, and the false to appear as true. But
they who are called genii, infuse evils, act into the affections
and concupiscences of man, and in a moment scent what he
desires : if this be good, they bend it most cunningly into evil,
and are in the delight of their life, when they can make good
to be apperceived as evil, and evil as good. It has been per-
mitted them to act into my desires, that I might know their
natxire, and in what manner they act j and I can discover, that,
xvnUss the Lord had guarded me by angels, they would have fer-
verted my desires into concupiscences of evil, and this so secretly
and silently, that I should scarcely have apperceived any thing
of it. These who are called genii, have nothing in common
with those who are called spirits : the genii regard not what a
man thinks, but only what he loves : whereas spirits regard not
what a man loves, but what he thiiiks : the genii place their de-
light in being silent, but spirits in talking. They are also
374
GENESIS.
[Chap. xlv.
entirely separated from each other : the genii are in the hells
backwards, at a great depth, and are there unseen hy the spirits ;
and when that way is intently viewed, they appear as shadows
flying about / hut the spirits are in the hells on the sides and in
front. Hence then it is, that there are associated with man two
spirits from hell.
5978. There are, likewise, two angels associated with every
man, because of them also there are two kinds, one acting into
man's toill-principle, the other into his intellectual principle :
they who act into man's will-principle, act into his loves and
ends [of life'], consequently into his goods ; but they who act
into marCs intellectual principle, act into his faith and persua-
sions, consequently into his truths. These a7igels are perfectly
distinct from each other : they who act into man's will-principle
are called Celestial, and they who act into his intellectual prin-
ciple, Spiritual : to the celestial are opposed genii, and to the
spi^dtual, spirits. These things it has been given me to know
from much experience • for with them both [spirits and angels'\
I am continually m consort and discourse.
5979. The mem who is principled in faith, believes that none
hut angels from heaven are associated with him, and that dia-
bolical spirits are altogether removed from him. But I can
assert, that, with a man who is in the concupiscences and de-
lights of selflo've and the lave of the world, and who regards
these things as the ends [of his life], diabolical spirits are so
near as to be in him, and to rule both his thoughts and affec-
tions ^ angels from heaven can in no wise be within the sphere
of such, but without. From such also the angels recede, as the
rnfernal spirits approach nearer / nevertheless, the angels from
heaven in no case recede entirely from man, for then his end
would be come, inasmuch as, without communication with
heaven through angels, it would be impossible for him to live.
That infernal spirits and heavenly angels^ are associated with
man, appears also, in some manner, from, the doctrine of the
faith of Christian churches ; for the doctrine dictates that all
good is from God, and evil from the devil : and preachers con-
firm this by their prayers in the pulpit, that God would g&vern
their thoughts and words, and by their assertions that, in the
matter of justification, the all of their endeavours, even the most
minute, ari^from God : also that when moM lives well, he suffers
himself to be led by God : and likewise that angels are sent of
God to be serviceable to man. On the other hand, when man
has committed any enormous evil, they say that he has suffered
himself to be led by the devil, and that such evil is from hell :
they would also have said, that spirits from hell fiowed-in into
the interior evils of the will and thought, if they had acknow-
ledged these evils to be so great.
5980. The angels attentively and continually obsei^e the in-
5978—5984.]
3lo
ientioiu and attempts of the evil spirits and genii associated
with man ; and, so far as man suffers it, they bend evils into
goods, or to goods, or towards goods.
5981. There appear, occasionally, with infernal spirits and
genii, things base and filthy ; such things, indeed, as an evil
man thinks and speaks y but lest the angels, on this account^
should entirely depart, those base and filthy things are apper-
ceived as less base and filthy than they are in themselves. That
I might know how things of this kind are apperceived by the
angels, there was given me, when they presenttd themselves, the
angelic apperception, which was such that I felt nothing of
horror: they were turned into a mildmss that cannot be ae-
scnbea, but can only be compared with things angular and pun-
gent, when they are deprived of their angularity and pungency.
Thus thebase and filthy things, appertaining to infernal spirits
and genii, are blunted with the angels.
5982. In order that man may be in freedom, the Lord places
him in equilih-ium between evils and goods, and between falses
and truths ; by evil spirits on one part, and by angels on the
other. Man must be in freedom, that he maybe saved ; and he
ought, in freedom, to be drawn away from evil and led to good.
Whatsoever is not done in freedom does not remain, because it
is not appr'opriated : this freedom is a consequence of the equi-
librium in which man is held.
5983. That, through two spirits and two angels, man has
communication with hell ajiu with /leaven, may be manifest
from this consideration : in the otlier life one society can have
communication with another, or with an individual, only
through spirits sent forth by them / these emissary s^ririts are
called subjects, for by them, as by subjects, they discourse. The
sending forth of subjects to other societies, and procwing there-
by communication with themselves, is common in the other life /
and I have had the fullest conviction of it, in consequence of
their being sent to myself a thousand times, and [of my seeing]
that, without them, societies could neither know any thing re-
specting me, nor could they communicate to me any thing re-
specting themselves. Hence it may be kriown, that the spirits
and genii associated with man are no other than subjects,
through whom he has communication with hell : and that the
celestial and spintual angels are subjects, through whom he has
communication with the heavens.
5984. When [societies of] spirits, in the world of spirits,
wish to have communication with several societies, they are wofit
to send forth subjects, one to each society : and I have observed,
that evil spirits have sent forth several round about, arrcmging
them as a spider a>Ta?iges its %oeh, remaining themselves in the
midM of them: and what has surpHsed me, they are expert at
this business as from a sort of instinct i for they who have had
376
GENESIS.
[Chap. xlv.
no knowledge of such practices in the life of the hody, adopt
them instantly in the other life. Hence also it may he mani-
fest, that comymtnications are effected by emissary spirits.
5985. The subject is a spirit, in whom are concentrated
the thoughts and discourses of several, and thus several are
presented as one • and as a subject thinks and speaks nothing
whatever from himself, but from others, and the thoughts and
discourses of others are thus presented to the life, therefore
the influent spirits suppose that the subject is as nothing, and
scarcely animated, but merely receptive of their thought and dis-
course j but, on tlie other hand, the subject supposes that he does
not think and speak from, others, but from himself alone / thus
fallacies are sportive with both. It has been frequently given
me to tell a subject, that he thinks and speaks nothing from him-
self, but from others ; and also that those others suppose that a
subject is not able to think and speak any thing fromhimself, and
thus that he appears to them as one in whom there is nothing of
Life from himself. On hearing this, the subject was exceedingly
indignant ; but that he might be convinced of the truth, it was
jiven him to speak with the spirits who flowed-in, and they then
confessed, that a subject does not think and speak any thing from
himself and thus that he appears to them to be scarcely an ani-
mated being. Once also it happened, that he, who said that a
subject was nothing, himself became a subject, and on this oc-
casion the rest said of him that he was nothing, at which he wa^
greatly enraged / nevertheless he was hereby instructed how the
case is.
5986. It is worthy of remark, that it has frequently been
shown to be matter of fact, that no one, either in heaven or in
hell, thinks, sjMaks, wills, and acts from himself, but from others,
and thus finally all and each from the common influx of life,
which is from the Lord. When I have heard them say that a
subject did not think and speak any thing from himself, and
that still the subject thought that it was solely from himself it
has been frequently given me on such occasions to speak with
those who flowed-in to the subject ; and when they persisted in
the assurance that they thought and spake from themselves, but
that the subject did not so, it was also given me to tell them that
this was a fallacy, and that they, as well as the subject, thought
and spake from others. To confirm this point, it was also given
to speak with those v)ho flowed-in to these latter ; and when they
also were in a like persuasion, it was also given to speak with
those who flowed-in to these, and so on in a continued series /
hence it was made manifest, that every one thought and spake
from others. This experience excited the utmost indignation
tn the sjnrits, for every one of them is willing to think and
speak from himself ; but inasmuch as they were hence instructed
how the case is, it was said to them, that the all of thought and
59S5— 5990.J
GENESIS.
377
also of will Jlows-in, becattse there is but one only life, from
which those faculties of life are derived., and that that life
flmos-in from the Lord through a wonderful form, which is
the heavenly foi'jn, 7iot only generally into all, hit also particu-
larly into each,' and that it is varied every where, according
as the form of each subject agrees or disagrees with the heavenly
form. From these considerations it may also appear evideni
how the case is with man, of whom, more will be said in the
sequel, when toe come to treat of influx.
5987. The greater the nuiriber of those who concentrate their
view into one subject, the stronger is the subject'' s power of thinh-
ing and of speaking, for his ptower is increased according to the
plurality of concordant views j this was also shown me by
withdraxoing some who flowed-in, whereby the .subject's power
of thinking and of speaking was diminished.
5988. There were subjects attendant on me near the head,
who discoursed as if they were in sleep), but still they discoursed
well, like those who are not in a state of sleep. It was observed
that evil spints fl/)wed-in to those stihjects with malignant de-
ceits, but that the influx in them was instantly dissipated ; and
as they kneio that those had formerly been their subject.'^, they
complained that they were so no longer. The reason was, be-
cause good spirits could now act into theni^ when they were in
sleep, and thus by their influx the malignani influences of the
evil spiHts were dispersed. Nevertheless the evil spirits were
compelled to flow-in to those subjects, and not into others. Hence
it IS evident, that there are subjects of difl'erent kinds and
natures, and that the variations are according to the Lord's
arrangement.
5989. The most deceitful, who are over the head, once took
to themselves subjects, and sent them forth to me, that they might
flow-in with their deceits, but they were much disappointed •
one, when he was made a subject, retorted himself and became
closed,^ and folded himself as in a fold, that he might 7'eject
their influx ; thus he extricated himself from them. They next
took another, but neither could they reduce him to speak, as he
was more deceitful than they, which he manifested by rolling
himself G^s it were into the form of a spiral • thus they were
disappointed. Moreover, evil spints do not always send forth
subjects from their own society, but observe what spirits are
attendant on others, and also in what place the simple and obe-
dient are, and these they make subjects foi' themselves ^ this is
effected by directing their thoughts into the subject spirit, and
infusing into him their own affections and persuasions, in con-
seque7ice whereof he is no longer his own master, but serves them
for a subject / of this he is sometimes ignorant.
5990. There are vei^ many spirits at this day, who desire
to flow-in not only into man's thoughts and affections, but also
378
GENESIS.
[Chap. xlv.
into his speech and actions, thtis even into his corporeal pi'in-
ciples ; when yet the corporeal principles are exempt from the
particular influx of spirits and angels, and are ruled hy gene
ral influx ; in other words, when thought is determi?ied into
speech, arid will into actions, the deter'mination and transition
into the hody are according to order, and are not ruled hy any
spii'its in particular ^ for to flow-in to mail's hodily principles
is to ohsess him. The spirits, who will and- intend this, are
such as in the life of the hody had heen adulterers, that is, who
had perceived delight in adulteries, and had persuaded them-
selves that they were lawful ; also such as had heen cruel : the
reason is, hecause hoth the former and the latter are corporeal
and sensual above all others, and have rejected all thought con-
cerning heaven, hy attributing all things to nature, and nothing
to the Divine {being or principle.] Thus they have closed up
their interiors, and have opened their exteriors j and as in the
world they had heen principled only in the love of the latter,
therefore in the other life they are in the desire of returning
into those things through man, hy obsessing him. But it is
pr'ovided hy the Lord, that they do not come into the world of
spirits, and therefore they are kept shut up closely in their hells ;
hence th^re are no external obsessions at this day. Nevertheless,
there are internal obsessions, even hy the infernal and diabolical
crew, for evil men think such things as are filthy, and cruelties
towards others, and likewise hostile thoughts and malignant
ideas against divine things / unless these were checked hy fear
of the loss of honour, gain, and reputation , of punishment en-
acted by law, and of life, they woxdd hurst forth openly, and
thereby such men would rush forward, more than the obsessed,
to destroy others, and blaspheme against the things of faith /
hut those external restraints cause them not to seem obsessed, when
yet they are so as to interim's, but not as to exteriors. This is
manifest from such in the other life, where external restraints
are taken away ; in that life they are devils, continually in the
life and desire of ruining others, and of destroying whatsoever
is of faith.
5991. / saw spirits, who may he called corporeal spirits ;
they arose from a depth at the side of the sole of the right foot,
and appeared to the sight of my spirit as in a gross body /
when 1 asked who they were that are of such a quality, it was
said, that they are those who in the woi'ld had heen distinguished
hy their talents and proficiency in the sciences, whereby they had
confirmed themselves entirely against the Divine [being or prin-
ciple], and thus against the things of the church y and inas-
much as they had absolutely persuadedthemselves that all things
vmre to he attributed to nature, they had, more than other men,
closed their interior's, and thus the things which belong to the
spirit^ hence they appear grossly corporeal. Amongst them
5991— 5993.J
GENESIS.
was one whom I had known during Ms life i?i the world, and
who at that time was eminent for his genius and erudition ;
hut these gifts, which are the means of thinking well concerning
divine things, were to him the means of thinking against them,
and of persuading himself that they are nothing ; for the pow-
ers of genius and learning multiply the means of such persuasion
and confirmation ; hence interiorly he was ohsessed, hut Z7i the
external form he appeared as a man of civility an,l good
morals.
5992. The angels, hy whom the Lord leads and protects mar
are near the head ; their office is to inspire charity and faith,
to observe the direction of the mail's delights, and to moderate
and hend them to good, so far as the man^s free-will permits.
They are forbidden to act violently, and thereby to break nuui's
lusts and principles, hid are enjoined to act loith ggitleness ;
their office also is to rule the evil spirits who are from hell,
which is effectedby innumerable methods, of which it is allowc(x
to mention only the following : when the evil spirits infuse
evils and falses, the angels insinuate truths and goods, which.,
if not received, are yet the means of jnoderating ; the inferna^
spirits are continually assaulting , and the angels afording pro-
tection / such is the order. The angels principally moderate
the affections, for these constitute the life and freedom of man.
The angels also observe whether any hells he open, which wen
not open previously, and extend their influx to man, as is the
case when man brings himself into any new evil j these hells, si
far as man permits, the angels close, and remove any spirit?
attempting to emerge from them; the angels also disperse for-
eign and new influxes, which might be productive of evil
effects J and they especially call forth the goods and truths in
man, and oppose them to the evils and falses which the evil
spirits excite ; hence man is in the midst, nor does he perceiv
the evil or the good, and because he is in the midst, he is free t<
turn himself either to the one or to th-e other. By such office."
the aiigels from, the Lord lead and protect man, and this evei'y
moment, and evei'y moment of a moment ; foi' if the angels wero
to intermit their offices only a single iristant, man would be
plunged into evil, from which he could never afterwards he
extncated. These offices the angels perforin from the love whici'-
they derive from, the Lord, for they perceive nothing more de-
lightful and more happy, than to remove evils from man, and
to lead him to heaven / that they have joy herein, may be seen
Luke XV. 7. That the Lord has such care for man, and thif
continually, from the first moment of his life to the last, ano.
afterwards tJiroughout eternity, scarcely any man believes.
5993. From these considerations it may now he manifeso
that for man to have comynunication with the spiritual worLi,
tioo spirits must be adjoined to him from hell, and, two angeh
380
GENESIS.
[Chap. xlvi.
from heaven^ and that without them he would not have any
life whatsoever / for man cannot live at all from general influx,
like animals void of reason, {concerning which, see n. 5850,) he-
cause all his life is contrary to order / so that in this state, if
he was to he acted upon only hy general influx, he must needs he
acted upon only hy the hells, hut not from the heavens ; and if
not from the heavens, he would have no interior life, thus no
life of thought and. will such as man has, and not even such as
a hrute animal has, for man is horn without any use of reason,
into which he can only he initiated by influx from the heavens.
From what has heen adduced, it is also tnanifest, that man can-
not live wihout a communication with the hells hy means of
spirits from thence / inasmuch as the all of his life, which he
derives from his parents hy inheritance, and that which he him-
self superadds from his own Iproprium], is of self-love and the
lave of the world, hut not of the love of his neighbour, and still
less of the love of God. And whereas the all of man's life
grounded in the proprium is of such a nature, %t is a life of
contempt of others in comparison with himself, and of hatred
and revenge against all who do not favour himself ; hence also,
it is a life of cruelty, for he who hates, is desirous of murdering,
on which account he is most highly delighted with the destruc-
tion of others. Unless spirits of a like quality, which can only
he from hell, were applied to these evils, and unless man was
led hy them according to the delights of his life, it would he im-
possible for him to he hent towards heaven y in the beginning
he is hent hy his delights y hy these he is also placed in freedom^
and thus at length in choice.
GENESIS.
CHAPTER THE FORTY-SIXTH.
1. AND Israel journeyed, with all that he had ; and came
to Beersheba, and offered sacrifices unto the God of his father
Isaac.
2. And God spake unto Israel in the visions of the night,
and said, Jacob, Jacob. And he said, Here am I.
3. And He said, I am God, the God of thy father ; fear not
to go down into Egypt, for I will there make of. thee a great
nation.
4. I will go down with thee into Egypt, and I will also
surely bring thee up again ; and Joseph shall place his hand
upon thine eyes.
5993.]
GENESIS.
381
5. And Jacob rose ip from Beersheba, and the sons of
Israel carried Jacob their yiither, and tlieir little ones, and their
wives, in the waggons wh'udi Pharaoh had sent to carry him.
6. And they took their cattle, and their goods, which they
had gotten in the land of Canaan, and came into Egypt, Jacob
and all Jiis seed with him.
7. His sons, and his sons' sons with him, his daughters, and
his sons' daughters, and all h's seed brought he with him into
Egypt.
8. And these are the names of the sons of Israel who came
into Egypt, of Jacob and his sons ; Eeuben, Jacob's first-born.
9. And the sons of Eeuben ; Hanoch, and Phallu, and Hez-
ron, and Carmi.
10. And the sons of Simeon ; Jemuel, and Jamin, and Ohad,
and Jachin, and Zohar, and Sha il, the son of a Canaanitish
woman.
11. And the sons of Levi ; Gerehon, Kohath, and Merari.
12. And the sons of Judah ; Er, and Onan, and Shelah, and
Pharez, and Zarah ; but Er and Onan died in the land of Canaan.
And the sons of Pharez were Hezroi. and Hamul.
13. And the sons of Issachar; Tola, and Pliuvah, and Job,
nd Sliimron.
14. And the sons of Zebulon ; Sered, and Elon, and Jahleel.
15. These are the sons of Leah, wh,ch she bare unto Jacob
nPadan-Aram ; with her daughter Dinah : all the souls of her
ons and of her daughtei-s were thirty ahJ three.
16. And the sons of Gad ; Ziphion, &ad Haggi, Shuni, and
■izbon, Eri, and Arodi, and Areli.
17. And the sons of Asher ; Jimnah, and Ishuah, and Ishui,
and Beriah, and Serah their sister ; and the sons of Beriah,
Heber, and Malchiel.
18. These are the sons of Zilpah, whom Laban gave to his
daughter Leah, and these she bare unto Jacob, sixteen souls.
19. The sons of Eachel, Jacob's wife; tioseph, and Benja-
min.
20. And unto Joseph in the land of Egypt were born Ma-
nasseh and Ephraim, which Asenath the daughter of Potiphe-
rah, priest of On, bare unto him.
21. And the sons of Benjamin ; Belah, au d Becher, and
Ashbel, Gera, and Xaaman, Ehi, and Eosh, Muppim, and Hup-
pim, and Ard..
22. These are the sons of Eachel, which were born to Ja-
cob : all the souls were fourteen.
23. And the sons of Dan ; Hushim.
24. And the sons of Naphtali ; Jahzeel, and Guni, and
Jezer, and Shillem.
25. These are the sons of Bilhah, whom Laban gave unto
382
GENESIS.
[Chap, xlvi
bis daughter Rachel, ai d these she bare to Jacob ; all the souls
were seven.
26. Every soul that came with Jacob to Egypt, that came
forth of his thigh, besides the wives of the sons of Jacob, all the
souls were threescore and six.
27. And the sons of Joseph, who were born to him in Egypt,
were two souls ; all the souls of the house of Jacob that came
into Egypt, were threescore and ten.
28. And he sent Judah before him unto Joseph, to point
^ut Goshen before him, and they came into the land of Goshen.
29. And Joseph made ready his chariot, and went up tc
meet Israel his fiither, to Goshen, and was seen by him, and fell
upon his neck, and wept upon his neck a long time.
30. And Israel said unto Joseph, Now let me die, since I
have seen thy face, that thou art yet alive.
31. And Joseph said unto his brethren, and unto his father's
house, I will go up and show Pharaoh, and say unto him, My
brethren, and my father's house, who were in the land of Ca-
naan, are come unto me.
32. And the men are shepherds of the flock, because they
are men of cattle ; and they have brought their flocks, and their
herds, and all that they have.
33. And it may be, that Pharaoh will call you, and say,
What are your works ?
34. And ye shall say, Men of cattle have thy servants been
from their youth, even until now, both we, and also our fathers:
that ye may dwell in the land of Goshen ; because every shep-
herd of a flock is an abomination to the Egyptians.
THE CONTENTS.
5994. The subject treated of, in the internal sense, in this
chapter, is the conjunction of the internal celestial principle,
which is Joseph, with spiritual good from the natural principle,
which is Israel. Next are enumerated the truths and goods of
the church in their order, with which conjunction should after-
wards be eff'ected ; the truths and goods of the church are the
sons and grandsons of Israel, who came intc ^^ypt.
THE INTERNAL SENP^^
5095. Verse 1. AJVB Israel journeyed, with all that he
had, and came to Beersheha, and offered sacrifices v/nto the Ood
599^5998.]
GENESIS
383
of his father Isaac. And Israel journeyed, with all that he
had, signifies the beginning of conjunction : and came to Beer-
sheba, signifies charity and faith : and offered sacrifices unto
the God of his father Isaac, signifies woi-ship thence, and influx
from the Divine intellectual principle.
5996. " And Israel journeyed, with all that he had." — That
hereby is signified the beginning of conjunction, appears from
the signification of joitrneyiyig, as denoting what is successive
and continuous, see n. 4375, 4882, 5493 ; in the present case
the continuous and successive [process] of the glorification of
the Lord, Who in the supreme sense is Israel and Joseph ; but,
in the internal sense, the continuous and successive [process] of
the regeneration of man ; and as in this chapter the conjunction
of the natural man with the spiritual, or of the extenuil with
the internal, now follows and is continued, therefore by Israel
journeying with all that he had, is signified the beginning of
conjunction.
5997. " And came to Beersheba." — ^That hereby is signified
charity and faith, appears from the signification of Beersheha,
as denoting the doctrine of charity and faith, see n. 2858, 2859,
3466 ; in tne present case it denotes charity and faith, but not
the doctrine thereof, for it is predicated of spiritual good, which
is Israel. Spiritual good is more than doctrine, doctrine being
derived from that good ; wherefore he who is arrived at spirit-
ual good, no longer acquires doctrinals, which are from others,
for he is in the end whither he was tending, and no longer in
the means ; and doctrinals are only the means of arriving at
good as at the end. Hence then it is, that by. Beersheba is
signified charity and faith.
5998. " And oflfered sacrifices unto the God of his fathei
Isaac." — That hereby is signified worship thence, and influx from
the Divine intellectual principle, appears (1.) from the signifi-
cation of ofiFering sacrifices, as denoting worship, see n. 922,
923, 2180 ; and (2.) from the representation of Isaac, as denot-
ing in the supreme sense the Lord's Divine rational or intellec-
tual principle, see n. 1893, 2066, 2072, 2083, 26S0, 3012, 3194,
3210. That influx thence into worship is signified, follows of
course, for the worship meant, is a worship from charity and
faith, which are signified by Beersheba, n. 5997, where he
sacrificed. Jacob's sacrificing to the God of his father Isaac,
plainly shows the quality and character of the fathers of the
Jewish and Israelitish nation, viz., that every one of them wor-
shipped his own god. That the God of Isaac was another God,
differing from his own, is evident from this consideration, that
lie sacrificed to Him, and that in the visions of the night it was
said to him, " I am God, the God of thy father;" and also from
this, that he sware by the same, as it is written '.n Gen. chap,
xxxi. : "TAe God of Abraham, and the Goi of Nahor, judge
384
GENESIS.
[Chap. xlvi.
between us, the God of their father y then Jacob sware hy the
fear of his father Isaac,^^ veree 53 ; and it is also manifest that
Jacob did not acknowledge Jehovah in the beginning, for he
said, " If God will be with me, and will keep me in this way
which I walk, and will give me bread to eat, and raiment to
put on, so that I shall return in peace to the house of my father,
then Jehovah shall he to me for a God^'' Gen. xxviii. 20, 21 ;
thus he acknowledged Jehovah conditionally. It was their
custom to acknowledge tlie gods of their fathers, but each his
own specifically ; and this custom they derived from their fathers
in Syria, for Terah, the fother of Abram, and also Abram him-
self when in Syria, worshipped other gods than Jehovah, see n.
1356, 1992, 3667 ; hence their posterity, who were called Jacob
and Israel, M'ere of such a temper, that in heart they wor-
shipped the gods of the Gentiles, and Jehovah only in mouth,
and as to the mere name. The reason why they were of such
a temper was, because they were in external things alone, with-
out any internal principle ; and they who are of such a descrip-
tion, cannot believe otherwise than that worship consists merely
in naming the name of God, and in saying that he is their God,
and this so long as he is their benefactor ; and that it does not
at all consist in the life of charity and faith.
5999. Verses 2, 3, 4. And God spake unto Israel in the
visions of the night, and said, Jacob, Jacob. A^id he said. Here
am I. And He said, I am God, the God of thy father / fear not
to go doion into Egyjpt, for I will there make of thee a great
nation. Twill go down with thee into Egypt, and I will also
surely bring thee up again, and Joseph shall place his hand
ujpon thine eyes. And God spake unto Israel in the visions of
the night, signifies obscure revelation. And said, Jacob, Jacob,
signifies to natural truth. And he said. Here am I, signifies per-
ception. And He said, I am God, the God of thy father, sig-
nifies the Divine intellectual principle, from which was influx.
Fear not to go down into Egypt, signifies that natural truth with
all things belonging to it must be initiated into the scientifics
of the cliurch. For I will there make of thee a great nation,
signifies that truths shall become good. I will go down with
thee into Egypt, signifies the presence of the Lord in that state.
And I will surely bring thee up again, signifies elevation after-
wards. And Joseph sYiall place his hand upon thine eyes, sig-
nifies that the internal celestial principle shall vivify.
6000. "And God spake unto Israel in the visions of the
night." — That hereby is signified obscure revelation, appears
from the signification of God speaking in visions, as denoting
revelation ; for revelations were made either by dreams, or by
visions of the night, or of the day, or by speech within man, or
by external speech from visible angels, also by external speech
from angels not seen. By these things in the Word are sig-
5999, 6000.]
GENESIS.
385
nified various kinds of revelations, and by a vision of the night
obscure revelation ; for night signifies what is obscure, n. 1712,
2514 ; and obscurity, in the spiritual sense, denotes that truth
does not appear. Night also in the Word signifies false grounded
in evil ; for they, who from evil are principled in what is false,
are in the obscurity of night ; hence all who are in hell are
said to be in night; they are indeed there in a sort of light,
inasmuch as they see each other, but it is as it were a light
derived from a charcoal fire, and is turned into darkness and
thick darkness when heavenly light flows-in ; hence it is, that
they who are in hell are said to be in night, and are called angels
of night and of darkness ; and on the other hand, they who are
in heaven are called angels of day and of light. That night
denotes what is obscure, and also what is false, is manifest from
the following passages in the Woi'd : " Jesus said. Are there
not twelve honi-s in the day ? If any man walk in the day, he
stumbleth not; but if any man walk in the night, he stumbleth,
because there is no light in him," John xi. 9, 10 : twelve hours
denote all the states of truth ; to walk in the day, denotes to
live in the truth ; and to walk in the night, denotes to live in
the false. Again, in the same evangelist, " I must work the
works of Him who sent me, whilst it ts day ; the night cometh,
when no man can work," ix. 4 : day denotes truth grounded in,
good, and night denotes the folse grounded in evil. The first
time of the church is meant by day, for then truth is received,
because they are principled in good ; and the last time is meant
by night, for then nothing of truth is received, because they
are not principled in good ; for when man is not principled in
good, that is, in charity towards his neighbour, if things most
true were declared to him, he does not receive them. For in
such a case, what is true is not at all perceived, because the
light of truth falls into such things as are of the body and of
the world, which alone are attended to, and alone are loved and
esteemed as realities ; but not into such things as are of heaven,
because these are respectively of little or no account; hence the
light of truth is absorbed ana suffocated in what is dark, as the
light of the sun in what is black, and this is signified by the
night coming when no one can work ; of this description is the
time at this day. Again, in Matthew, " While the bridegroom
tarried, all the virgins slumbered and slept ; hut at midnight a
cry was made, Behold, the bridegroom cometh," xxv. 5, 6, 7 ;
midnight also denotes the last time of the old church, wlieu
there is nothing of faith because nothing of charity, and it also
denotes the first time of the new church. So in Lake, " I say
unto you, in that night two shall be on one bed, the one shall
be taken, the other shall be left," xvii. 34; where night in like
manner denotes the last time of the old church, and the fii*st of
the now. Again in Mathew, " Jesus said to his discii)les, All
386
GENESIS.
[Chap. xivi.
ye shall be offended because of me this night. And to Peter,
In this night, before the cock crow, thou shalt deny me thrice,"
xxvi. 31, 34. The Lord's being pleased to be taken in the night,
signified that divine trutn at that time was in the obscurity of
night, and that the false grounded in evil was in its place ; and
Peter's denying the Lord thrice in that night, represented also
the last time of the church, when the truth of faith is indeed
taught, but is not believed, which time is night, because the
Lord is then absolutely denied in the hearts of men ; for the
twelve apostles, like the twelve tribes of Israel, represented all
things of faith, see n. 577, 2089, 2129, 2130, 3272, 3354, 3488,
3858, 3913, 3926, 3939, 4060 ; that Peter represented the faith
of the church, see the prefaces to chap, xviii. and chap. xxii. of
Genesis, and also n. 3750, 4738. Hence it is that the Lord said
to Peter, that in that night he should deny him thrice, and to
the disciples, " All ye shall be offended because of me this
night." So in Isaiah, " He crieth to me out of Seir, Watch-
man, what of the night, watchman, what of the night ? the
watchman saith. The morning cometh, and also the night^'' xxi.
11, 12 ; speaking of the Lord s coming, which is the morning;
this coming was, when there was no longer any spiritual truth
in the earth, and when this is the case, it is night. And in Ze-
chariah, "The day shall be one, which is known to Jehovah,
<n/>t day nor night, because about the time of evening shall
be light: it shall come to pass in that day, that living waters
shall go forth from Jerusalem ; and Jehovah shall be king over
all the earth : in that day Jehovah shall be one, and His name
one," xiv. 7, 8, 9; speaking here also of the Lord, and like-
wise of the new church; Jehovah, who should be a king, and
Jehovah being one, and His name one, denotes the Lord as to
the Divine human [principle], which should be one with the
Divine itself, which is called the Father. Before the Lord's
coming, the Divine human [principle] of Jehovah was in the
heavens, for by passing through the heavens He presented
Himself as a Divine Man before several on earth, and at that
time the Divine human [principle] was not so intimately one
with the Divine itself, which is called the Father, as when the
Lord made it in Himself altogether one. That they had pre-
viously been as it were distinct, is evident from chap. xix. of
Genesis, where it is said, " that Jehovah caused to rain upon
Sodom and Gomorrah sulphur and fire from Jehovah out of
heaven," verse 24, n. 2447 : the day, when it was neither day
nor night, denotes when the Lord was born, for it was then
evening, that is, the end of the representatives of the church ;
light about the time of evening denotes Divine Truth which
was then about to appear. So in Isaiah, " Surely in the night
Ar is laid waste, Moab is cut off ; surely hi the night Kir of
Moab is laid waste," xv. 1 ; where Moab denotes natural good,
6001—6003.]
GENESIS.
387
and in the opposite sense adulterated good, n. 2468, the vasta-
tion of which is here treated of ; vastations are said to be
eftocted in the niglit, because truth is then obscured, and the
false entei-s. And in Jeremiah, " The great city weeping shall
weep in the night, and her tear is on her cheek," Lani. i. 2 ;
speaking of the desolation of truth, where the nigiit denotes the
false. And in David, "Thou shalt not be afraid ^/br </te terror
hy night, nor for the arrow which flieth by day, nor for the
death which wasteth at noon-day," Psalm xci. 5, 6 : the terror
of night denotes the falses of evil which are from hell ; the
arrow which flieth by day denotes the false which is openly
taught, whereby good is destroj^ed ; the death which wastes at
noon-day denotes evil which is lived in openly, whereby truth
is destroyed. And in the Apocalypse, " The gates of the holy
Jerusalem shall not be shut by day,yor there is no night there^''
xxi. 25 : " There shall he no night ihe?'e, neither have they need
of a candle, nor of the light of the sun, because the Lord God
giveth them light," Apoc. xxii. 5 ; no night there denotes no
false principle. And in Daniel, "Daniel said, /saw in my
vision when it was night. Afterwards also Isaw in the visions
of the night,'''' vii. 2, 7 ; visions of the night also denote ob-
scure revelation ; for the subject there treated of is concern-
ing the four beasts and their horns, and several things of ob-
scure revelation. The same is true respecting the horses of
various colours, which Zechariah " saw in the night^'' Zeeh. i. 9,
and following verses.
6001. " And said, Jacob, Jacob." — That hereby is signified
to natural truth, appears from the signification of Jacob, as de-
noting natural truth, see n. 3305, 3509, 3525, 3546, 3599, 3775,
4234, 4009, 4520, 4538. The reason why he is called Jacob,
and not Israel, is, because natural truth, with all things belong-
ing to it, must be initiated into the scientifics of the church,
which are signified by Jacob with his sons going down into
Egypt ; see below, n. 6004.
6002. " And he said, Here am 1." — That hereby is signified
apperception, is manifest without explication.
6003. "And He said, I am God, the God of thy father."—
That hereby is signified the Divine intellectual principle from
which is influx, appears from the representation of Isaac, who
is here his fjxther, as denoting the Divine rational or intellectual
principle of the Lord, as above, n. 5998, for it is said, God the
God of his father; the reason why influx is thence, is, because
all truth is of the intellectual principle, thus also natural truth,
which is represented by Jacob, n. 6001. What the Divine
rational or intellectual principle, represented by Isaac, is, may
be seen,_n. 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210. In
the original tongue, God in the first place is named in the sin-
gular, but in the second place in the plural, viz., in the first
388
GENESIS.
[Chap. xlvi.
He is called EL, in the second, ELOHIM ; the reason is, be-
cause in the first place by God is signified, that God is one and
single, and in the second, by God, that he has several attribntes ;
hence comes Elohim or God in the plural, as almost throughout
the "Word. As there are several attributes, and the ancient
church assigned a name to each, therefore posterity, with whom
the science of such things was lost, believed that there were
several Gods, and each family chose to itself one of them for
its God, as Abram chose Schaddai, n. 1992, 3667, 5628 ; Isaac
chose the God who was called Pachad or Dread ; and whereas
the God of each was one of the divine attributes, the Lord said
to Abram, "I am the God Schaddai," Gen. xvii. 1 ; and on this
occasion to Jacob, "I am the God of thy father."
6004. " Fear not to go down into Egypt." — That hereby is
signified that natural truth, with all things belonging to it, must
be initiated into the scientifics of the church, appears (1.) from
the representation of Jacob, who is he that should go down into
Egypt, as denoting natural truth, see just above, n. 6001 ; (2.)
from the signification of going down, as denoting to be initiated,
for that this initiation might be represented, Jacob with all that
belonged to him went down into Egypt ; and (3.) from the sig-
nification of Egijpt, as denoting the scientifics of the church,
see n. 1462, 4749, 4964, 4966. In regard to truth being initi-
ated into the scientifics of the church, the case is this : the
scientifics of the church were at that time representatives and
significatives of rituals, for all the rituals of the church were
grounded in such things ; there were also scientifics which
served the doctrinals of charity taught amongst them, from
which scientifics it was known who are meant by the poor, the
Deedy, the miserable, the afiiicted, the oppressed, the widows,
the orphans, the sojourners, the bound in prison, the naked, the
sick, the hungry, the thirsty, the lame, the blind, the deaf, the
maimed, and several other classes, into which they distin-
guished the neighbour, and thereby taught how charity was to
be exercised. Such were the scientifics of that time ; that tliey
are at the present day altogether obliterated, is evident from
this consideration, that where the above names are mentioned
in the Word, scarcely any one knows but that people of such a
description are meant as are so named, as that widows are
meant where they are named, sojourners where sojourners are
named, the bound in prison where mention is made of such, and
so forth. Such scientifics flourished in Egypt, wlierefore by
Egypt are signified scientifics : that natural truth, which is Ja-
cob, was to be initiated into such scientifics, is represented by
Jacob going down into Egypt with all that belonged to him.
Truths are said to be initiated into scientifics, when they are
brought together into them, so as to be in them ; which is
effected with this intent, that when a scientific comes into the
6004—6007.]
GENESIS.
389
thought, the truths, which have been brought into it, may come
at the same time into remembrance ; as for example : when a
sojourner is presented to the thought, inasmuch as by him are
signified those who should be instructed, it was intended that
all the exercises of charity towards such should instantly be
brought into recollection, and thus truths were to be recol-
lected ; and in like manner in other cases. When scientifics are
thus filled, then, in thinking on them, the thought extends and
diffuses itself far and wide, and indeed to several societies at the
same time in the heavens ; for as a scientific of such a descrip-
tion consists of so many truths within itself, it unfolds itself as
stated above, whilst man is not aware of it ; but it is needful
that truths should be in them. It is also according to Divine
order, that interior things should proceed into exterior, or (which
is the same) that prior things should pass into posterior, and
thus all prior things at length into ultimates, to be together
therein. This is the case in universal nature, and unless it be
so, man cannot be fully regenerated, for by this collation of
truths into scientifics, interior and exterior things, which other-
wise would disagree, accord together and make one ; but if they
disagree, man is not in good, because he is not in a principle
of sincerity. Moreover, scientifics are in a light nearly the
same with that in which man's sensual principle of sight is ; and
this light is such, that unless it be enlightened within by the
light which is from truths, it leads into falses, espeoifclly into
those derived from the fallacies of the senses, and also into evils
grounded in falses : that this is the case, will be seen from
experience at the close of the chapters concerning influx.
6005. " For I will there make of thee a great nation." — That
hereby is signified that truths should become good, appears
(1.) from the representation of Jacobs of whom these words are
spoken, as denoting natural truth, see above, n, 6001 ; and (2.)
from the signification of nation^ as denoting good, see n. 1259,
1260, 1416, 1849 : frequent mention is made in the Word of
nations and people, but every where with this difl:erence, that
by nations are signified goods or evils, and by people truths or
falses.
6006. " I will go down with thee into Egypt." — ^That hereby
is signified the presence of the Lord in that state, appears from
the signification of going doron with thee, as denoting the Lord's
presence ; for by the God who spake with Jacob in the visions
of the night, is meant the Lord.
6007. " And I will also surely bring thee up aga.n." — ^That
hereby is signified elevation afterwards, appears from the sig-
nification of bringing up, as denoting elevation, see n. 3084,
4539, 5406, 5817. The elevation here signified, is from scien-
tifics to interior things; for when scientifics have been filled
with truths, (according to what was said, n. 6004,) man is ele-
390
GENESIS.
[Chap, xlvi
vated by scientifics towards interior things, and in this case sci>
entities serve him as the ultimate plane of his mind's views
To be elevated towards interior things is to think interiorly,
and at length as a spirit and as an angel : for thought is more
perfect, in the degree that its tendency is more interior, be-
cause it is nearer to the influx of truth and good from the Lord.
That thought is interior and exterior, may be seen, n. 5127, 5141.
6008. " And Joseph shall place his hand upon thine eyes."
— That hereby is signified that the internal celestial principle
shall vivify, appears (1.^ from the representation of Joseph^ as
denoting the internal celestial principle, see n. 5869, 5877 ; and
(2.) from the signification of placing the hand upon the eyes, as
denoting to vivify. For by placing the hand upon the eyes is
meant, that the external sensual principle, or that of the body,
will be closed, and the internal sensual principle will be opened,
thus that elevation will be effected, and thereby vivification.
This was done at the time of death, because by death was sig-
nified resuscitation into life, see n. 3498, 3505, 4618, 4621 ; for
when a man dies, he does not die, but only lays aside the body
which had served him for use in the world, and passes into the
other life in a body which serves him for use there.
6009. Verses 5, 6, 7. And Jacob rose up from Beersheba,
and the sons of I.srael carried their father, and their little 07ies,
and their wives, in the wagons which Pharaoh had sent to carry
him. And they took their cattle, and their goods which they had
gotten in the land of Canaan, and came into Egypt, Jacob and
all his seed with him. His sons, and his sofis^ sons with him,
his daughters, and his sons'' daughters, and all his seed, brought
he with him into Egypt. And Jacob rose up, signifies the elu-
cidation of natural truth. From Beersheba, signifies from the
doctrine of charity and faith. And the sons of Israel carried Ja-
cob their father, signifies that spiritual truths promoted natural
truth. And their little ones, signifies together with those things
M-liich are of innocence. And their wives, signifies and those
tilings which are of charity. In the wagons which Pharaoh
f-ent to carry him, signifies the doctrinals which are from the
t-ciuntifics of the church. And they took their cattle, signifies
liie goods of truth. And their goods which they had gotten in
lIiK land of Canaan, signifies truths procured from prior [truths]
cf the church. And they came into Egypt, signifies initiation
into the scientifics of the church. Jacob and all his seed with
liiui, signifies to natural truth, and of all the things of faith
belonging thereto. His sons and his sons' sons with him, signi-
fies truths in order. His daughters and his sons' daughters, sig-
nifies goods in order. And all his seed, signifies the all of faitn
and of charity. He brought with him into Egypt, signifies that
they were collated into the scientifics which are of the church.
6010. " And Jacob rose up." — That hereby is signified the
G008— 6013.]
GENESIS.
391
elucidation of natural truth, appears (1.) from the signification
of rising up, as denoting elevation into a state of light, and
tJuis elucidation, see n. 4881 ; and (2.) from the representation
oi' Jaoob, as denoting natural truth, see above, n. 6001.
6011. "From Beersheba." — Tliat hereby is signified from
the doctrine of faith and charity, appears from the signification
of Beersheba, as denoting the doctrine of faitli and charity, sec
n. 2858, 2859, 3466.
6012. " And the sons of Israel carried Jacob their father." —
That hereby is signified that the truths which were spiritual
promoted natural truth, appears (1.) from the representation of
the sons of Israel, as denoting spiritual truths, see n. 5414, 5879 ;
and (2.) from the representation of Jacob, as denoting natural
truth, see n. 3305, 3509, 3525, 3546, 3599, 3775, 4009, 4520, 4538.
To carry, denotes to promote, because it is predicated of spir-
itual truths in respect to natural truth ; nor can natural truth
be promoted from any other source than from spiritual truth,
for hence is its life and power of acting : it is on this account
tliat the sons of Jacob are here called the sons of Israel, and
Jacob, Jacob.
6013. "And their little ones." — Tliat hereby is signified
together with those things which are of innocence, appeal s from
the signification of little ones, as denoting innocence, see n.
3183, 5608. It is said, with those things which are of inno
cence, also which are of charity, because without innocence
and charity, natural truth cannot be promoted by spiritual
truths; for truth, to be genuine, must derive its essence and life
from charity, and this latter fiom innocence; for the interior
things, which vivify truth, succeed in this order: innocence is
inmost, charity is the inferior, and the work of charity grounded
in truth, or according to truth, is the lowest. The reason why
they succeed in such order is, because they observe the same
order in the heavens, for the inmost or third heaven is the hea-
ven of innocence, tlie middle or second heaven is the heaven
of charity, in which is innocence from the inmost heaven, and
the ultimate or first heaven is of truth, in which is charity from
the second heaven, and in this innocence from the third. These
things must be in the same order in man, for man as to his
interiors is formed an image of the three heavens; hence als<.
the regenerate man is a heaven in particular or in the least
form ; but as to exteriors, especially as to tlie body, he is formed
an image of the world, and tlierefore by the ancients was called
a microcosm: for the ear is formed to all the nature of air and
sound ; the eye to all the nature of ether and light ; the tongue
to all the sense of the dissolved and fluent parts in liquids ; the
nostrils to the sense of particles floating in the atmosphere ;
the touch to the sense of cold and heat, also of the heavy par-
ticles of earth, and so forth. As man's external senses a'-'^
392
GENESIS.
[Chap. xlvi.
formed to all the image of the natural world, so his internal
senses, which are those of understanding and will, are formed
to all the image of heaven, to the intent that every man in par-
ticular may be a recipient of divine good from the Lord, as
heaven is in general.
6014. " And their wives." — That hereby is signified the things
also which are of charity, appears from the signification of
wives, as denoting goods, when their husbands denote truths
Bee n. 4823, consequently denoting the things of charity, for
all spiritual goods are of charity towards the neighbour, and all
celestial goods are of love to the Lord.
6015. "In the wagons which Pharaoh sent to carry him." —
That hereby are signified doctrinals from the scientifics of the
church, appears from the signification of wagons, or carriages,
as denoting doctrinals. see, n. 5945 ; and from the representa-
tion of Pharaoh, as denoting the scientific principle of the
church in general, for by Egypt is signified the scientific prin-
ciple of the church, n. 1462, 4749, 4964, 4966 ; hence by the
king of Egypt is signified the scientific principle in general, as
also in other parts of the Word ; but in several passages, by
Egypt, as also by Pharaoh, is signified the scientific principle
perverted: that Pharaoh denotes the scientific principle in gen-
eral, is evident from the following passages in Isaiah: "The
princes of Zoan are fools, the wise ones of the counsellor's of
Pharaoh, counsel is become brutish ; how will ye say unto
Pharaoh, I am the son of the wise, the son of the kings of
antiquity ?" xix. 11 : in this passage Pharaoh denotes the scien-
tific principle of the church in general, hence he was called the
son of the wise, and the son of the kings of antiquity. The wise
and the kings of antiquity denote the truths of the ancient
church; but this scientific principle is here understood to be
infatuated, for it is said, the princes of Zoan are become fools,
and counsel brutish. Again, "They depart to go down to
Egypt, but they have not asked at my mouth, to strengthen
themselves in the strength of Pharaoh, and to trust in the
shadow of Egypt ; therefore shall the strength of Egypt be your
shame, and the trust in the shadow of Egypt your disgrace,"
XXX. 2, 3 ; to strengthen themselves in the strength of Pharaoh,
and to trust in the shadow of Egypt, denotes to trust to scien-
tifics in the things of faith, and not to have faith in any spiritual
truth, unless it be agreeable to the dictate of the scientific and
Bensual principle, which nevertheless is of perverted order;
for the truths of faith ought to have the first place, and confirm-
ing scientifics the second, inasmuch as nothing of truth is be-
lieved, if the latter be in the first place. And in Jeremiah,
"Jehovah Zebaoth the God of Israel saith. Behold, I visit upon
Aminon in No ; and upon Pharaoh, and upon Egypt, and upon
their gods, and upon their kings; especially upon Pharaoh, and
6014, 6015.]
GENESIS.
393
them that trust in him," xlvi. 25. In this passage also Pharaoh
denotes the scientific principle in general ; they that confide in
him denote those who trust to scientifics, but not to the Word ;
tliat is, to the Lord in the "Word ; hence every thing is perverted
in the doctrine of faith, and hence comes the false, and also a
denial that the Divine and celestial principle is any thing.
Pei-sons of this description are particularly bold in profession,
and say. Give me ocular proof or scientific demonstration that
it is so, and then I will believe ; nevertheless, if they had ocular
proof and demonstration, they would not yet believe, because a
principle of negation has universal rule in them. Again, in the
same prophet, concerning Pharaoh : " Behold, waters rise up
out of the north, which shall become an overflowing stream,
and they shall overflow the earth and the fulness thereof, the
city and those who dwell therein ; that men shall cry, and every
inhabitant of the earth shall howl, because of the voice of the
trampling of the hoofs of the horses of his mighty ones, and the
tumult oV his chariot, the noise of his wheels," xlvii. 1, 2, 3.
From each of the things here said concerning Pharaoh, it is
plain that he denotes the scientific principle in general, in the
present instance in perverted order, which destroys the truths
of faith : an overflowing stream denotes the scientific principle
destroying the understanding of truth, and thus vastating; they
shall overflow the earth and the fulness thereof, denotes the
whole church ; the city and those that dwell therein, denotes
the truth of the church and the good thence derived ; the tram-
pling of the hoofs of the horses, denotes the lowest scientifics im-
mediately derived from the things of sense ; the tumult of the
chariot, denotes the false doctrinals thence derived ; the noise of
the wheels, denotes sensual things and the fallacies thereof which
promote. And in Ezekiel, " The Lord Jehovah saith. Behold I
am against thee^ Pharaoh king of Egypt, thou great whale,
which lieth in the midst of his rivers, which saith. The river is
mine, and I have made it for myself. Therefore will I put hooks
into thy jaws, and I will cause the fish of thy river to stick to
thy scales," xxix. 2, 3, 4 ; in this passage also Pharaoh denotes
the scientific principle in general, which in like manner is evi-
dent from each of the things asserted of him. Again, in the
same prophet, " Take up a lamentation upon Pharaoh king of
Egypt^ Thou art as the whales in the seas, and camest forth with
thy rivers, and didst disturb the waters with thy feet, thou hast
disturbed the streams thereof. When I shall put thee out, I
■will cover the heavens, and will darken the stai-s thereof; I will
cover the sun with a cloud, and the moon shall not cause her
light to sliine ; all the luminaries of light I will make black
over thee, and I will give darkness over thy land," xxxii. 2, 7, 8.
That this passage, like several others in the prophets, cannot be
understooa by any one without the internal sense, is evident;
394
GENESIS.
[CuAP. xlvi.
for who can comprehend what is meant by Pharaoh being as
the whales in the seas, by coming forth with his rivers, by dis-
turbing the waters with his feet, by the heavens being covered
over him, the stars and all the luminaries of light being made
black, by the sun being covered with a cloud, the moon not
shining, and darkness being given over the land ? But the
internal sense teaches what these things signify, viz., that scien-
tifics pervert the truths of the church, in case man enters by
them into the arcana of faith, and believes nothing unless he
sees from them, yea, unless he sees from the things of sense.
That this is the internal sense, is evident from the explanation
of each expression : Pharaoh is called king of Egypt from scien-
tific truth, for truth in the natural principle is scientific ; that
king denotes truth, may be seen, n. 1672, 1728, 2015, 2069, 3009,
3670, 4575, 4581, 4966, 5044 ; and that the king of a people
has a like signification as the people, n. 4789, thus by Pharaoh
the like is signified as by Egypt, but in general; tiiat Egypt
denotes the scientific principle, has been frequently shown :
Pharaoh is compared to whales in the seas, because a whale
signifies the general things of scientifics, n. 42 ; and seas the
congregations of scientifics, n. 28. It is also said, that he came
forth with his rivers, because by rivers are signified those things
Avhich are of intelligence, n. 108, 109, 2702, 3051 ; in the pres-
ent case they signify the things which are of insanity, because
grounded in things of sense and science, n. 5196. It is next
said, that he disturbed the waters with his feet, and disturbed the
streams thereof because by waters are signified spiritual truths,
n. 680, 739, 2702, 3058, 3424, 4976, 5668 ; and by feet those
things which are of the natural principle, n. 2162, 3147, 3761,
3986, 4280, 4938 to^ 4952 ; thus to disturb the waters with the
feet, denotes to defile and pervert the truths of faith by scien-
tifics which are of the natural principle ; and to disturb the
streams thereof, is to do the same to intelligence. It is finally
said, that when he shall be put out, the heavens shall be covered,
because by the heavens are signified the interiors of man, if
indeed these are his heavens ; these are closed when scientifics
have dominion over the truths of faith, or the natural principle
over the spiritual. In such a case, the knowledges of truth and
good perish, which is signified by the stars of the heavens and
all the lum,inaries of light beivig made black • that stars denote
those knowledges, may be seen, n. 2495, 2849, 4697 ; that
luminaries are goods and truths, see n. 30 to 38 ; that in such
case neither the good of love can flow-in, is signified by the sun
being covered with a cloud; nor the good of faith, which is sig-
nified by the moon not causing her light to shine ; that the sun
is the good of love, and the moon the good of faith, see n. 1529,
1530, 2120, 2495, 3636, 3641, 4060, 4696 ; and that thus mere
falses will occupy the natural mind, is signified by darkne^ss
6016—6021.]
GENESIS.
395
leing given over thy land i that darkness denotes falses, see n.
1839, 1860, 4418, 4531, and that the land of Pharaoh, or of
Ejrypt, denotes the natural mind, see n. 5276, 5278, 5280, 5288,
6301. From these considerations, therefore, the sense contained
in the above prophetic words is evident. Inasmuch as by
Pharaoh is signified the scientific principle in general, the
natural principle in general is also signified by him, n. 5799.
6016. " And they took their cattle." — That hereby are signi-
fied the goods of truth, appears from the signification of cattle,
as denoting the good of truth ; for by cattle is meant both flocks
and herds, and also horses, camels, mules, asses ; and as in the
internal sense flocks denote interior goods, and herds exterior
goods, whilst horses, camels, mules, and asses, denote those
tilings which are of the intellectual principle, all which have
relation to truths, therefore by cattle is signified the good of
truth.
6017. " And their goods, which they had gotten in the land
of Canaan." — That hereby are signified truths procured by prior
truths of the church, appears (1.) from the signification of
goods, as denoting truth procured, see n. 4105, and also good
procured, n. 4391, 4487 ; and (2.) from the signification of the
land of Canaan, as denoting the church, see n. 3686, 3705,
4447, 4517, 5136. That they were procured from prior truths
of the church, follows as a consequence, because when truths
multiply themselves from good, they are multiplied from prior
truths.
6018. "And came into Egypt." — ^That hereby is signified
initiation into the scientifics of the church, appears from the
sig lification of coming or going down into Egypt, as denoting
the initiation of truth into the scientifics of tTie church, see n.
6004.
6019. "Jacob and all his seed with him." — That hereby is
signified of natural truth and of all the things of faith therein,
viz., their initiation into the scientifics of the church, appears
(1.) from the representation of Jacob, as denoting natural truth,
see n. 3305, 3509, 3525, 3546, 3599, 3775, 4009, 4234, 4520,
4538 ; and (2.) from the signification of seed, as denoting the
faith of charity, see n. 255, 1025, 1447, 1610, 1940, 2848, 3310;
thus all his seed with him denotes all the things of faith belong-
ing to natural truth.
6020. "His sons and his sons' sons with him." — That hereby
are signified truths in their order, appears from the signification
of sons, as denoting truths, see n. 489, 490, 491, 533, 1147,
2623, 3373 ; so also sons' sons signify truths which are derived
from them in their order.
6021. ■" His daughters and his sons' daughters." — That hereby
are signified goods in order, appears from the signification of
daughters, as denoting goods, see n. 489, 490, 491, 2362, 3963 ;
396
GENESIS.
[Chap. xlvi.
so also sons' daughters, but these latter denote the goods which
are from the former, and thus in their order, as just above in
the case of sons.
6022. "And all his seed."— That hereby is signified the all
of faith and charity, appears from the signification of seed^ as
denoting the faith of charity, as above, n. 6019, and thus both
faith and charity, for where the one is, there also is the other,
6023. " He brought with him into Egypt," — ^That hereby is
signified that they were collated into the scientifics of the
church, appears from the signification of coming or going down
into Egypt, as denoting to initiate truths and collate them into
the scientifics of the church, see above, n. 6004, 6018 ; the
same also is signified by bringing with him into Egypt, see n.
5373, eOOl. Truths are initiated and collated, when scientifics
are ruled by truths, which takes place when truth is acknow-
ledged because the Lord has so said in the Word ; and after-
wards the afiirming scientifics are accepted, and the scientifics
which assault the truth are removed ; thus ti-uth rules in its
affirmatives, the non-affirmatives being rejected, "When this is
the case, man, in thinking from scientifics, is not led astray to
falses, as is the case when truths are not in scientifics ; for
scientifics are not truths of themselves, but by virtue of the
truths in them, and such as the truths are which are in them,
such is the genei'al scientific truth. The scientific is merely a
vessel (see n. 1469, 1496) capable of receiving both truths and
falses, and this with immense variety ; as for example, in regard
to this scientific of tlie cliurch, that our neighbour is every
man; into this scientific truths in immense store may be ini-
tiated and collated, as tliat every man indeed is a neighbour,
but each one with a difference ; and that he who is principled
in good is chiefly a neighbour, and this also with a diff"erence
according to the quality of good ; and that the origin of neigh-
bour is derived from the Lord himself, thus the nearer that any
are to Him, that is, the more they are principled in good, so
much the more are they the neighbour, and that the more
remote they are from him, so much the less : further, that a
society is more a neighbour than an individual man, and a king-
dom in general more than a society, but a man's own country
more than other kingdoms ; that the church is still more a
neighbour than a man's country, and tlie Lord's kingdom still
more ; and also, that the neighbour is then loved, when every
one duly discharges his office to the good of others, of his
country, or of the church, and so forth. Hence it is evident
how many truths may be collated into that one scientific of the
church ; for they are so numerous, that it is difficult to arrange
them into genera, and to assign to each genus any specific
truths, by which it may be distinguished and acknowledged :
this was a study which prevailed in the ancient churches.
6022—6024.]
GENESIS.
397
That the same scientific may be filled with falses in immense
abundance, is also manifest bj inverting the above truths, and
sajing, that every one is neighbour to himself, and that the
origin of neighbour is to be derived from self in every case,
and thus that every one's nearest neighbour is he who most
favoui-s him, and makes one with him, and thereby presents
himself in him as his like ; yea, that a man's country is only
so far his neighbour, as it is a means of gain to him ; besides
iimumerable other cases. Nevertheless, the scientific remains
the same, viz., that every man is a neighbour ; but by one it
is filled with truths, by another with falses. The case is the
same with all other scientifics.
6024. Yei-ses 8 to 27. And these are the names of the sons
of Israel who came into Egypt, of Jacob and his sons j JacoVs
first-horn, Renben. And the sons of Rexdjen, Hanoch, and
Phallu and Hezron, and Carmi. And the sons of Simeon,
Jemucl and Jamin, and Ohad, and Jachin, and Zohar, and
Shmd the son of a Canaanitish woman. And the so7is of Levi,
Gershon, and Kohath, and Merari. And the sons of Judah, Er
and Onan, and Shelah, and Pharez and Zarah ; but Er and
Onan died in the land of Canaan. And the sons of Pharez
were Ilezron and Hamul. And the sons of Issachar, Tola and
Phuvah, and Job and Shimron. And the sons of Zebulon,
Sered, and Elon, and Jahleel. These are the sons of Leah,
which she bare to Jacob in Padan-Aram ; with Dinah her
daughter. All the souls of her sons and of her daughters
were thirty and three. And. the sons of Gad, Ziphion, and
Haggi, Shuni, and Ezbon-, Eri and Arodi^ and Areli. And
the sons of Asher, Jimnah, and Ishxtah, and, Ishui, and
Beriah, and Serah their sister. And the sons of Beriah,
Heber and Malchiel. These are the sons of Zilpah, whom La-
ban gave to his daughter Leah, and these she bare to Jacob, six-
teen souls. The sons of Rachel, JacoVs wife, Joseph and Ben-
jamin. And unto Joseph in the land of Egypt were born,
Manasseh and Ephraim, which Asenath the daughter of Poti-
2)kerah the priest of On hare to him. And the sons of Benja-
min, Belah and Becher, nnd Ashbel, Gera and Naaman, Ehi
and Rosh, Muppim and Iluppim, and Ard. These are the
sons of Rachel, which vjere born to Jacob ; all the soids were
fourteen. And the sons of Pan, Iliishim. And the sons of
Naphtali, Jahzeel, and Guni, and Jezer and Shillem. These
are the sons of Bilhah, whom Laban gave to his daughter Ra-
chel, and these she hare to Jacob ; all the souls were seven.
Every soul that came with Jacob into Egypt, they that came
forth of his thigh, besides the wives of the sons of Jacob, all
the souls were threescore and six. And the sons of Joseph, who
were born to him in Egypt, were two souls : all the souls of the
house of Jacob coming into Egypt werethree scoi^e and ten.
898
GENESIS.
[Chap. xlvi.
And these are the names of the sons of Israel who came into
Egypt, signifies the quality of truths derived from the spirit-
na\ principle in order, which were collated into the scientifics
of the church. Of Jacob and of his sons, signifies the truth of
the natural principle in general, and the truths of the natural
principle in particular. Reuben, Jacob's first-born, signifies
faith in the understanding, which is apparently in the first
place. And the sons of Keuben, Hanoch and Phallu, and
Hezron and Carmi, signifies the doctrinals of faith in general.
And the sons of Simeon, Jemuel and Jamin, and Ohad, and
Jachin, and Zohar, signifies faith in the will, and its doctrinals
in general. And Shaul, the son of a Canaanitish woman, signi-
fies a doctrinal no*; from a genuine origin. And the sons of
Levi, Ghershon and Kohath, and Merari, signifies spiritual love
and its doctrinals in general. And the sons of Judah, Er and
Onan, and Shelah, and Plwirez and Zarah, signifies celestial love
and its doctrinals. But Er and Onan died in the land of Canaan,
signifies that the false and evil were extirpated. And the sons
of Pliarez were Hezron and Hamul, signifies the truths of that
good, which are the goods of charity. And the sons of Issachar,
Tola, and Phuvah, and Job, and Shimron, signifies celestial
conjugial love and its doctrinals. And the sons of Zebulon,
Sered, and Elon, and Jahleel, signifies the celestial marriage
and its doctrinals. These are the sons of Leah, which she bare
to Jacob in Padan-Aram, signifies that tliose [doctrinals] were
from spiritual affection in tlie natural principle by the know-
ledges of good and truth. With Dinah iier daughter, signifies
the church. All the souls of her sons and of lier daughters
were thirty and three, signifies the state of spiritual life, and
its quality. And the sons of Gad, Ziphion and Haggi, Shuni
and Ezbon, Eri and Arodi, and Areli, signifies tlie good of
faith, and consequent works, and their doctrinals. And. the
sons of Asher, Jimnah, and Ishuah, and Ishui, and Beriah, and
Serah their sister : and the sons of Beriah, Heber and Malchiel,
signifies the happiness of eternal life, and the delight of affec-
tions, and their doctrinals : these are the sons of Zilpah, signi-
fies that these are of the external church. Whom Laban gave
to Leah his daughter, signifies from. the affection of external
good. And these she bare to Jacob, signifies that they were
from the natural principle. Sixteen souls, signifies their state
and quality. The sons of Eachel, Jacob's wife, signifies the
things from celestial affection : Joseph and Benjamin, signifies
the internal of the church, Joseph its good, Benjamin tlie truth
thence derived. And there was born unto Joseph in the land
of Egypt, signifies celestial and spiritual internals in the natu-
ral pi'inciple. Which Asenath, the daughter of Potipherah the
priest of On, bare to him, signifies from the marriage of good
with truth, and of the truth with good. Manasseh and Ephruim,
G025.J
GENESIS.
399
signifies the new will-principle and its intellectual, which are
of the church. And the sons of Benjamin, Behih and Becher,
and Ashbel, Gera and Naanian, Ehi and Rosli, Muppini and
Huppitn, and Ard, signifies the internal spiritual principle,
and its doctriiials. These are the sons of Rachel, who were born
to Jacob, signifies that they were from celestial affection : all
tlie souls were fourteen, signifies their state and quality. And
the sons of Dan, Hushim, signifies the holy principle of faith,
and the good of life, and their doctrinals. And the sons of
Naphtali, Jahzeel, and Guni, and Jezer, and Shillem, signifies
temptations in which is victor^', and doctrinals concerning them.
These are the sons of Bilhah, signifies that these are of the
internal church. Whom Laban gave to his daughter Rachel,
signifies from the affection of internal good. All the souls were
seven, signifies their state and quality. Every soul that came
with Jacob into Egypt, signifies all the truths and goods ini-
tiated into the scientifics of the church. They that came forth
of his thigh, signifies which were from marriage. Besides the
wives of Jacob s sons, signifies excepting their affections which
were not from that marriage. All the souls were threescore and
six, signifies their state and quality. And the sons of Joseph,
who were born to him in Egypt, signifies things celestial and
spiritual in the natural principle. Where two souls, signifies
hence the will-principle and the intellectual, which are of the
church. All the souls of the house of Jacob coming into Egypt
were threescore and ten, signifies what is full in order.
6025. It is needless to explain these things further, because
they are mere names; wliat they signify, maybe seen from
the general explanation just given above, n. 6024 ; and what
the sons of Jacob themselves signify, may be seen in the ex-
planation where their nativity is treated of. This is worthy to
be observed, that there was no son born to the sons of Jacob
in Egypt, whither they were come, although as yet they were
young ; but that they were all born in the land of Canaan : but
themselves in Padan-Aram, except Benjamin. This was from
the peculiar Divine providence of the Lord, to the intent that
the things of the church might be represented by them from
their first nativity ; their being born in Padan-Aram represented
that the man of the church must be born anew or regenerated
by the knowledges of good and truth, for Padan-Aram signi-
fies those knowledges, see n. 3664:, 3680, 4107 ; and nativity
represented the new birth by faith and charity, n. 4668, 5160,
6598, thus at first by the knowledges of them. But their sons
being all born in the land of Canaan represented, that hence
came such tilings as are of the church, for the land of Canaan
is the church, n. 3686, 3705, 4447, 4454, 4516, 5136, 5757.
But sons being born to Joseph in the hind of Egypt, was to
represent the dominion of the internal principle of man in the
400
GEKESIS.
[Chap. xhn.
external, and specifically of the celestial spiritual principle in
the natural ; Manasseh is the will-principle, and Ephraim is
the intellectual, which are of the church, in the natural prin-
ciple.
6026. Verses 28, 29, 30. And he sent Judah lefore Urn
unto Josejjh., to point out Goshen hefore Mm, and they came
into the land of Goshen. And Joseph made ready his chariot^
and went up to meet Israel his father to Goshen / and was seen
hy him, and' fell ujpon his neck, and wept upon his nech a long
time. And Israel said unto Joseph, Now let me die, since I have
seen thy face, that thou art yet alive. And he sent Judah before
him unto Joseph, signifies communication of the good of the
church with the internal celestial principle. To point out Goshen
before him, signifies concerning the middle (or midst) in the
natural principle. And they came into the land of Goshen, sig-
nifies the station of life there. And Joseph made ready his
chariot, signifies doctrine from the internal principle. And went
up to meet Israel his father, signifies influx. To Goshen, signi-
fies into the midst in the natural principle. And was seen by
him, signifies perception. And he fell upon his neck, signifies
conjunction. And wept upon his neck a long time, signi-
fies mercy. And Israel said unto Joseph, signifies percep-
tion of spiritual good. Now let me die, signifies new life.
Since I have seen thy face, signifies after the perception of
mercy. That thou art yet alive, signifies the perception of life
thence in himself.
6027. "And he sent Judah before him unto Joseph." — That
hereby is signified communication of the good of the church
with the internal celestial principle, appears (1.) from the repre-
sentation of Judah, as denoting the good of the church, see n.
.5583, 5603, 5782, 5794, 5833 ; and (2.) from the representation
of Joseph, as denoting the internal celestial principle, see n.
5869, 5877. To send before him, evidently denotes to commu-
nicate. The reason why Judah was sent, and no other, was,
that the communication might be signified, which is immediate
of good with good, viz., of the external good, represented by
Judah, with the internal good represented by Joseph. For
good from the Lord (which is the good of love to him, and of
charity towards the neighbour) flows-in through the internal
into the externa" ; and so much of good as there is in the exter-
nal, so much is there received ; but if in man's external there
be only the truth of faith, but not the good, the influx of good
from tlie Lord through the internal is not received in the ex-
ternal, for communication is not given immediately with truth,
but through the medium of good. This is the reason why no
other than Judah was sent by Jacob to Joseph.
6028. " To point out Goshen before him.^'— That hereby is
signified concerning the midst in the natural principle, viz..
602G— 6032.J
GENESIS.
401
that there was communication, appears from the signification of
Goshen, as denoting the midst, that is, the inmost, in the natu-
ral principle, see n. 5910. By the midst or inmost in the natu-
ral principle, is signified what is best therein ; for what is best
is in the midst, that is, in the centre or inmost ; around it on
every quarter are goods, arranged in a celestial form, nearer
and more remote, according to the degrees of goodness, from
the best in the midst. Such is the arrangement of goods with
the regenerate ; but with the wicked the worst things are in the
midst, and goods are removed to the extremes, where they are
continually driven outwards ; this form exists in the wicked in
particular, and in the hells in general, and thus is an infernal
form. From what has been said respecting the best in the
midst, and goods in order at the sides, it may be manifest what
is meant by communication of the good of the church with
the internal celestial principle from the midst in the natural
principle.
6029. " And Joseph made ready his chariot." — ^That hereby
is signified doctrine from the internal principle, appears from
the representation of Joseph, as denoting the internal principle
80 often spoken of above ; and from the signification of chariot^
as denoting doctrine, see n. 5321.
6030. "And went up to meet Israel his father."— That
hereby is signified influx from the internal celestial principle
into spiritual good from the natural, appears (1.) from the rep-
resentation of Joseph, who goes up to meet, as denoting the
internal celestial principle, see n. 5869, 5877 ; and (2.) from the
representation of Israel, as denoting spiritual good, see n. 5801,
5803, 5806, 5812, 5817, 5819, 5826, 5833. Hence it follows,
that to go up to meet him denotes influx ; for to go up to meet,
denotes here to arise and come to him.
6031. "To Goshen." — That hereby is signified the midst in
the natural principle, appears from what was said just above
concerning Goshen, n. 6028.
6032. " And was seen by him." — That hereby is signified per-
ception, appears from the signification of seeing, as denoting to
understand and to perceive, see n. 2150, 3764, 4567, 4723,
5400; and as denoting to have faith, n. 2325, 2807, 3863, 3869,
4403 to 4421, 5400. That seeing denotes to understand and
thence to perceive, and also to have faith, it must be known
that there are two principles in man which constitute his life,
viz., SPIRITUAL LIGHT and SPIRITUAL HEAT. Spiritual light con-
stitutes the life of his understanding, and spiritual heat the life
of his will; spiritual light from its first orgin is Divine Truth
from the D-vine Good of the Lord, and hence the truth of faith
fi om the good of charity ; and spiritual heat from its first origin
is the Divine Good of the Divine Love of the Lord, and hence
the good of celestial love, wliich is love to the Lord, and the
402
GENESIS.
[CriAP xlvi.
good of spiritual love, whicli is charity towards the neighbour:
these two principles, as was said, constitute all the life of man.
Spiritual light, in the understanding of man, is like natural
light in his external sight : as for example, that the eye may
see, it is necessary that there be light to illuminate, and then
the eye in the light sees all things wliich are around and beyond
it. So, also, the intellectual mind, which is man's internal eye,
to the intent that it may see, must needs have the light of
heaven, which is from the Lord, to illuminate ; and when this
eye is illuminated by that light, it sees the things which are
roimd about beyond itself; but the objects which it sees are
spiritual, viz., scientifics and truths ; but when tliis light does
not illuminate, the intellectual mind, or internal eye of man,
like the external or bodily eye, is in darkness, and sees noth-
ing, that is, nothing of truth from scientitics, and nothing of
good from truths. The light, wliich illuminates the intellectual
mind, is truly light, and such light as exceeds a thousand times
the mid-day light of the world, which I testify because I have
seen it; by virtue of that light, all the angels in the heavens
see surrounding objects out of themselves, and also by virtue
of the same light they see and perceive the truths which are
of faith, and their quality. Hence then it is, that by seeing, in
the spiritual sense, is signified not only the understanding, but
also whatsoever is of the understanding, as thought, reflection,
observation, prudence, and several such qualities ; besides not
only faith, but also whatsoever is of faith, as truth, doctrinals
derived from the Word, and the like. Spiritual heat acts in the
will of man like natural heat in the body, in that it vivifies ;
but in its first origin, (which is from the Lord,) spiritual heat
is nothing else than the Divine love towards the universal hu-
man race, and hence the reciprocal love of man to the Lord,
and also towards his neighbour. And this spiritual heat is truly
heat, which blesses the bodies of the angels with warmth, and
at the same time their interiors with love. Hence it is, that by
heat, flame, and fire, in the Word, in the genuine sense, are
signified those things which are of love, as the aflfections of good
and truth, and also good itself.
6033. " And fell upon his neck." — That hereby is signified
conjunction, appears from the signification of falling upon the
neck, as denoting close and intimate conjunction, see n. 5926.
The reason why falling upon the neck denotes conjunction, is
because the neck conjoms the head and the body ; by the head
are signified the interiors, and by the body the exteriors, hence
the neck denotes the conjunction of the interiors with the ex-
teriors, see n. 354:2, 5320, 5328 ; and hence the communication
of the interiors with the exteriors, also of things celestial with
spiritual, (see the same passages,) which communication by vir-
tue of coniunction is also signified by the same words, for
6033—6039.]
GENESIS.
403
Joseph is the internal, and Israel is respectively the exter-
nal.
6031. "And wept upon his neck a long time." — That hereby
is signified mercy, appears from the signification oi weeping^ as
denoting mercy, see n. 5480, 5873, 5927. The reason why it
is said, npon his neck a long time, is, because the firstand also
the continual [principle] of conjunction is mercy, viz., the mercy
of the Lord, who in the supreme sense is Joseph.
6035. " And Israel said unto Joseph." — That hereby is sig-
nified the perception of spiritual good, viz., from the internal
celestial principle, appears (1.) from the significaticn of saying
ip t]ie historicals of the Word, as denoting perception ; (2.)
from the representation of Israel, upon whose neck Joseph
wept, as denoting spiritual good ; and (3.) from the representa-
tion of Joseph, as denoting the internal celestial principle, all
which have been frequently spoken of above.
6035. " Now let me die." — That hereby is signified new life,
appears from the signification of dying, as denoting resurrection
into life, and thus new life, see n. 3326, 3498, 3505, 4618, 4621,
6008. Why dying signifies new life, has been also shown in
those passages; viz., because when a man dies, there instantly
commences a new state of life, into which he is raised up, having
rejected the material body, which had served him for use in
the world. New 'life is here signified by dying, because it
comes by influx from the internal, which is signified by Joseph
going up to meet Israel his father, n. 6030 ; and from the con-
i unction, which is signified by Joseph falling on the neck of
srael, n. 6033.
6037. " Since I have seen thy face." — That hereby is signi-
fied after the perception of mercy, appears from the significa-
tion of seeing, as denoting perception, see n. 6032 ; and from
the signification of faces, when predicated of the Lord, as denot-
ing mercy, see n. 222, 223, 5585, 5816.
6088. " That thou art yet alive." — That hereby is signified
the perception of life thence in himself, appears from the signi-
fication of being alive, as denoting in the internal sense spiritual
life, n. 5890. That the perception of that life in himself is sig-
nified, follows from what goes before, viz., that he had new liife
from influx and conjunction, n. 6036, and from the afi'ection of
joy that he saw him, which afi'ection gives the perception of
life in himself.
6039. Verses 31 — 34. And Joseph said unto his hrethren
and unto his father's house, I will go up and show Pharaoh,
and say unto him. My hrethren and, my father'' s hoicse, who
were in the land of Canaan, are come unto me. And the men
are shepherds of the Jiock, because they are men of cattle ; and
they have brought their flocks, and their herds, and all that
they have. And it may he, that Pharaoh will call ycu, and
404
GENESIS.
[Ch\p. xlvi.
say, What are your works? And ye shall say, Thy servants
have heen men of cattle from their yoxiih even xintil now, both
we and our fathers : that ye may dwell in the land of Goshen /
because every shepherd of a flock is an abomination to the Egyp-
tians. And Joseph said unto his brethren, signifies the per-
ception of truths in the natural principle. And to his father's
house, signifies of goods in the same principle. I will go up
aud show Pharaoh, signifies communication with the natural
principle in which are the scientifics of the church. And will
say unto him. My brethren, and my father's house, who were
in the land of Canaan, are come unto me, signifies concern-
ing the truths and goods of the church, that they are to be ini,-
tiated. And the men are shepherds of the flock, signifies that
they lead to good. Because they are men of cattle, signifies tliat
they have good from truths. And they have brought their
flocks, and their herds, and all that they have, signifies that in-
terior and exterior good, and whatsoever is thence derived, is pre-
sent. And it may be that Pharaoh will call you, signifies if the
natural principle, in which are the scientifics of the church, is
willing to be conjoined. And will say. What are your works?
signifies and to know your goods. And ye shall say. Thy
servants have been men of cattle from their youth even until
now, signifies that from the beginning, and as yet, they have
truths productive of good. Both we and our fathers, signifies
that it was so from the first goods. That ye may dwell in the
land of Groshen, signifies so shall your station be in the midst
of the natural principle where are the scientifics of the church.
Because every shepherd of a flock is an abomination to the
Egyptians, signifies separation thereby from perverted scienti-
fics, which are opposite to the scientifics of the church.
6010. "And Joseph said unto his brethren." — ^That hereby
is signified the perception of truths in the natural principle,
appears (1.) from the signification of saying, as denoting per
ception, which has been repeatedly shown above ; (2.) from
the representation of the sons of Israel, as denoting spiritual
truths in the natural principle, see n. 5414, 5879 ; and (3.) from
the representation o'i Joseph, as denoting the internal celestial
principle, see n. 5869, 5877 ; hence it is evident, that by Joseph
said to his brethren, is signified the perception of truths in
the natural principle from the internal celestial principle. The
reason why by "Joseph said," is not signified his perception,
is, because Joseph is the internal; and all perception flows-in
through the internal into the external or natural principle.
For the natural principle perceives nothing at all from itself,
but its faculty of perception is from a principle prior to itself;
yea, neither does the prior perceive from itself, but from what
is still prior to itself, and thus finally from tlie Lord, "Who Is
of Himself; such is the nature of influx, and hence such is the
0040—6043.]
GENESIS.
405
nature of perception. Influx is like existence and subsistence,
inasmuch as nothing exists from itself, but from what is prior
to itself, thus finally all things from the first, that is, from the
Self esse and Self-existere ; whence likewise all things subsist,
for the case is the same with si;bsistence as with existence, inas-
mucli as to subsist is perpetually to exist. The reason why it
is called the perception of truths iu the natural principle, but
not the perception of those who are in those truths, is, because
such is the nature of spiritual speech, for thus the ideas of the
thought are abstracted from persons, and are determined to
things ; and things, viz., truths and goods, are what live in.
man, and cause man to live, for they are from the Lord, Who is
the source of all life. Thus also the thought is withdrawn from
attributing truths and goods to the person ; by such speech
also a general idea is obtained, which extends itself more
widely than if the idea of a person was joined to it; as for ex-
ample, if it be called the perception of those who are in those
truths, in this case the ideas are at the same time determined
to those who are of such a description, as usually happens, and
thereby they are withdrawn from what is general, in conse-
quence whereof illustration from the light of truth is dimin-
ished. To this we may add, that by thought concerning per-
sons in the other life, they who are the subjects of thought are
excited, for iu the other life all thought is communicated:
these are the reasons why an abstract form of speech is used,
as in the present case, the perception of truths in the natural
principle.
6041. " And unto his lather's house." — ^That hereby is sig-
nified of goods in that principle, viz., their perception, appears
from the signification of house, as denoting good, see n. 3128,
3652, 3720, 4982 ; and from the signification of father^ as also
denoting good, see n. 2803, 3703, 3704, 5581, 5902.
6042. " I will go up and show Pharaoh." — ^That hereby ia
signified communication with the natural principle in which
are the scientifics of the church, appears from the signification
of showing, as denoting communication, see n. 4856 ; and from
the representation of Pharaoh, as denoting the natural princi-
ple in which are the scientifics of the church, see n. 5799,
6015.
6043. "And say unto him. My brethren and my father's
house, who were in the land of Canaan, are come unto me." —
That hereby is signified that the truths and goods of the church
are to be initiated, appears (1.) from the representation of the
sons of Israel, who are here his brethren, as denoting spiritual
truths in the natural principle, see just above, n. 6040; (2.)
from the signification of tlie house of a father, as denoting
goods in that principle, see also just above, n. 6041 ; (3.) from
the signification of the land of Canaan, as denoting the church,
406
GENESIS.
[Chap, xlvi
see n. 3686, 3705, 4447, 4517, 5136; and (4.) from the signifi-
cation coming to Joseph, or to Egypt, where Joseph was, as
denoting to be initiated into the scientifics of the church ; the
initiation of the truths of the church into the scientifics of the
natural principle, may be seen above, n. 6023, and their con-
junction below, n. 6047.
6044. "And the men are shepherds of the flock." — That
hereby is signified that they lead to good, appears from the sig-
nification of shepherds of the flock, as denoting those who lead
to good, n. 343, 3795, 6201 ; for a shepherd is he who teaches
and leads, and a flock is he who is taught and led ; but in the
internal sense the truths which lead to good are meant, for by
the sons of Israel, who here are the men, shepherds of the
flock, are represented spiritual truths, n. 6040 ; truths also
exist in those who teach what they lead to. That the truths,
which are of faith, lead to the good of charity, was shown
above ; and it is also evident from the consideration, that all
things, collectively and individually, have relation to an end,
and respect it, and those things which do not respect an end,
cannot subsist; for the Lord has not created any thing but for
the sake of an end, insomuch that it may be said, that the end
is the all in all of things created ; and the things created are in
such an order, that as the end from the first through the middle
has respect to the last, so the end in the last has respect to the
end in the first ; hence comes the connection of things. The
end itself, in its first origin, is nothing but the Divine good of
the Divine love, thus it is the Lord Himself ; whence also in
the Word he is called the First and the Last, the Alpha and
Omega, Isaiah xli. 4; chap. xliv. 6; chap, xlviii. 12; Apoc. i.
8, 11, 17 ; chap. ii. 8; chap. xxi. 6 ; chap. xxii. 13. This being
the case, it is necessary that all and each of the things which
are of life in man, should have relation to an end, and respect
it ; he who has any power of rationality may see, that the
scientifics belonging to man should have respect to truths as
their end, and that truths should have respect to goods, and
that goods should have respect to the Lord, as the last and
first end, as the last end when from truths, and as the first end
when from good. Such is the case with the truths of the
church, in that they lead to good, which is signified by the
men being shepherds of the flock, and by men of cattle, as
follows.
6045. " Because they are men of cattle." — That hereby is
signified that they have good from truths, appears from the
signification of cattle, as denoting the good of truth, or good
from truths, see n. 6016 : it is said of the sons of Israel, who
are spiritual truths in the natural principle, n. 5414, 5879,
thus of truths, in the present case, that they lead to good, on
which subject see just above, n. 6044.
6044—6047.]
GENESIS.
407
C046. "And they have brought their flocks and their herds,
and all that they have." — That hereby is signified tliat interior
and exterior good, and whatsoever is thence derived, is present,
appears (1.) from the signification of flocl<^ as denoting interior
good ; (2.) from the signification of Am?, as denoting exterior
good, see n. 5913 ; (3.) from the signification of all that they
have, as denoting whatsoever is thence derived, see n. 5914 ;
and (4.) from the signification of bringing, as denoting to be
present.
6047. "And it may be that Pharaoh will call you."— That
hereby is signified if the natural principle, in wliich are the sci-
entifics of the church, is willing to be conjoined, appears (1.)
from the signification of calling to himself, as denoting to be
willing to be conjoined ; for to call to himself from affection,
that they may dwell in his land, and become one nation with
his own, denotes to be willing to be conjoined ; and (2.) from
the representation of Pharaoh, as denoting the natural princi-
ple in which are tlie scientifics of the churcn, as above, n. 6042.
By Pharaoh's calling is signified the reciprocal principle of
initiation and conjunction of the scientifics of the church with
truths and goods in the natural principle ; for all conjunction
requires reciprocity, whence comes consent on each side. The
subject here treated of is the conjunction of the truths of the
church with its scientifics ; but the mode in which this con-
junction is effected must be known ; for the beginning is not
from scientifics, nor can an entrance be made by them into the
truths of faith, inasmuch as the scientifics belonging to man
are derived from the things of sense, and thus from the woi'ld,
which is the source of innumerable fallacies ; but the beginning
is from the truths of faith, in the following way. The doctrinals
of the church are first to be learnt, and next exploration is to
be made from the Word whether they be true ; for tliey are not
true because men of eminence in the church have said so, and
their adherents affirm the same; for thus the doctrinals of all
churches and religions might be called true, merely from tlie
soil in which they are propagated, and from their birth-place ;
thus not only the doctrinals of the Papists, and of the Quakers,
would be true, but also those of the Jews, and even of the
Mahometans, because their leaders have said, and their adhe-
rents aflirm them. From these considerations it is manifest,
that the Word ought to be searched, and examination made
therein whether doctrinals be true ; when this is done from the
affection of truth, man is enlightened by the Lord, so as to per-
ceive, without knowing whence, what is true, and lie is con-
firmed therein according to the good in which he is ])rincipled.
If these truths disagree with the doctrinals, let him take heed
lest he disturb the church. Afterwards when he is confirmed,
and thus in an affirmative principle fr( m the Word that they
408
GENESIS.
[Chap. xlvi.
are the truths of faith, he may confirm them by all the scien-
tifics he possesses, of whatsoever name and nature they may
be ; for then, as a principle of affirmation reigns universally, he
accepts the scientincs which are in agreement, and rejects those
which, owing to the fallacies they contain, disagree. By
scientifics faith is corroborated ; wherefore no one is forbidden
to search the Scriptures from the affection of knowing whether
the doctrinals of the church, within which he was born, are
true ; for unless he does this, he cannot in any wise be enlight-
ened ; neither is he forbidden afterwards to strengthen himself
by scientifics ; but it is not allowed him before. Tliis is the
way, and the only way, of conjoining the truths of faith witli
scientifics, not only with the scientifics of the church, but also
with those of every other kind. Nevertheless, very few at this
day proceed in this manner; for the generality who read the
Word, do not read from the affection of truth, but from the
affection of thence confirming the doctrinals of the church
within which they were born, whatsoever be their quality.
In the Word the Lord's kingdom is described as to the
conjunction of the spiritual, the rational and the scientific
principles therein, but it is described by names which signify
those principles, viz., by Israel, Assyria and Egypt ; by Israel
is described the spiritual principle, by Assyria the rational,
and by Egypt the scientific, in these words in Isaiali : " In
that day there shall be an altar to Jehovah in the midst of the
land of Egypt, and a statue near the border thereof to Jehovah,
and it shall be for a sign and a witness thereof to Jehovah
Zebaoth in the land of Egypt, for they shall cry to Jehovah
because of the oppressors, and he shall send them a Saviour
and a prince, and shall deliver them; and Jehovah shall be
known to Egypt, and the Egyptians shall know Jehovah in
that day, and shall offer sacrifice and a meat-offering ; and
tliey shall vow a vom' to Jehovah, and shall perforin it. In
that day there shall be a highway fi^om Egypt to Assyria, and
Assyria shall come into Egypt, and Egypt into Assyria j and
Egypt shall serve Assyria. In that day shall Israel be the
third with Egypt and with Assyria, a blessing in the midst of
the land, which Jehovah Zebaoth will bless, saying, Blessed
be Egypt my people, and Assyria the work of my hands, and
Israel mine inheritance," xix. 19 — 25. Every one may see,
that in this passage is not meant Egypt, nor Assyria, nor yet
Israel, but something else by each : that by Israel is meant the
spiritual principle of the church, may be seen, n. 3654, 5801,
5803, 5806, 5812, 5817, 5819, 5826, 5833 ; by Assyria the
rational principle, n. 119, 1186; and by Egvpt, scientifics, n.
1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700, 6004, 6015.
These three principles, conjoined in the man of the church, are
described in the above passages by there "being a highway from
6048, 6049.]
GENESIS.
409
Egypt to Assyria, and Assyria coming into Egypt and Egypt
in^o Assyria, and Egypt serving Assyria ; and by Israel in that
day being a third with Egypt and Assyria, a blessing in the
midst of the land ; for, that man may become a man of the
church, it is necessary that he be spiritual, and also rational,
and that the scientific principle be subservient. From these
considerations, then, it may be manifest, that the scientific
principle is not by any means to be rejected from the truths
of faith, but that they are to be conjoined, yet by the prior
way, that is, from faith, but not by the posterior way, that is,
from scientifics. See also whut has been shown, n. 128, 129,
130, 195, 196, 232, 233, 1226, 1911, 2568, 2588, 4156, 4760,
5510. 5700.
6048. "And will say. What are your works?"— That hereby
is signified, to know your goods, appears from the signification
of works, as denoting goods. Works denote goods, because
they are from the will ; and the things which are from the will
are either goods or evils, but the things from the understanding,
such as discourses, are either truths or falses. The works of
the sons of Jacob, and also of their fathers, were to feed cattle,
and thus to act as shepherds ; these works also signify goods,
specifically goods derived from truths. The ground of their sig-
nification is from correspondences, for lambs, sheep, kids, and
goats, which are of the flock, correspond to the goods of charity ;
in like manner cows and oxen, which are of the herd. That
they so correspond, is manifest from this consideration, that
when the angels discourse together from celestial affection con-
cerning tlifi goods of charity, flocks and herds appear in some
places in the world of spirits, and also in the first or ultimate
heaven ; flocks, when they discourse concerning the interior
goods of charity, but herds, when concerning the exterior, see
n. 3218, 3219, 3220. Hence then it is, that in the Word such
things are signified by flocks and herds. In general it is to be
noted, that every significative in the Word clerives its origin
from representatives in the other life, and these from correspond-
ences ; the reason is, because the natural world is from the
spiritual world, as an effect from its cause, to the intent that
the spiritual world may flow-in to the natural world, and act in
it as a cause ; thus also all things in the natural world are held
together in their coui-se and order. That universal nature is a
representative theatre of the Lord's kingdom, that is, of the
spiritual and celestial things thereof, may be seen, n. 2758, 29.87
to 3002, 4939, 5116.
6049. " And ye shall say. Thy servants have been men of
cattle from their youth, even until now." — ^That hereby is sig-
nified, that from the beginning and as yet they have truths pro-
ductive of good, appears from the signification of men of catile^
as denoting truths productive of good, see n. 6016, 6045; and
410
GENESIS.
[Chap. xIvL
from tlie signification oi froin their youth even until now, as
denoting from the beginning and as yet. In regard to cattle
denoting truths productive of good, it is to be noted tliat cattle
ure all serviceable beasts, both greater and less, in the flock as
well as in the herd, besides camels, horses, mules, and asses ;
these latter serviceable beasts signify such things as have rela-
tion to truths, but the former, viz., of the herd and of the flock,
signify such things as have relation to good ; hence then it is,
that all those serviceable beasts in general, which are cattle,
signify truths productive of good. Cattle {pecora) in the ori-
ginal tongue are from a word w hich also signifies acquisition,
and in the spiritual sense acquisition also denotes truth pro-
ductive of good, because good is acquired by truth. But cattle
{pecudes)* signify interior goods, for they are of the flock, as
lambs, sheep, kids, goats, and rams. Cattle {pecora) also sig-
nify truths productive of good in other passages in the Word,
as in Isaiah, "Then shall he give the rain of thy seed, with
which thou shalt sow the earth, and the bread of increase ; and
there shall be fat and plenty ; thy cattle shall feed in that day
in a broad pasture," xxx. 23 ; to feed denotes to be instructed
in truths concerning goods, n. 5201 ; a broad pasture denotes
the doctrine of truth ; it is called broad, because breadth denotes
truth, n. 3433, 3434, 4482 ; hence it is evident that cattle de-
note truths productive of good. So in Ezekiel, " To bring back
thy hand upon the inhabited wastes, and upon the people
gathered together out of the nations, which have gotten cattle
and possession ; that dwell in the midst of the earth," xxxviii.
12 ; where cattle in like manner denote truths by which good
is procured ; possession denotes good.
6050. " Both we and also our fathers." — That hereby is
signified that it was so from the first goods, appears from the
signification of fathers, as denoting goods, see n. 2803, 3703,
3704, 5581, 5902 ; hence, that they were and also their fathers,
denotes from first goods. By fathei-s also, in many passages in
the Word, in the internal sense, are not meant Abraham, Isaac,
and Jacob, but they who were of the ancient church, who were
in good.
6051. "That ye may dwell in the land of Goshen."— That
hereby is signified, so shall your station be in the midst of the
natural principle in which are the scientifics of the church, ap-
pears (1.) from the signification of dwelling, as denoting life
and thereby the station of life, see n. 1293, 3384, 4451 ; and
(2.) from the signification of Goshen, as denoting the midst or
inmost in the natural principle, see n. 5910, 6028. TJiat therein
* We have no words in the English language to mark the distinction here
pointed out between the Latin pecora and peeudcs.
6050—6052.]
GENESIS.
411
are the scientifics of the church, which are sigiiitied by Eg'ypt,
is evident, for Goshen was the best tract of Umd in Egypt.
6052. " Because every shepherd of a flock is an abomination
to the Egyptians." — That hereby is signified separation tlnis
from perverted scientitics, which are opposed to tlie scientifics
of tlie church, appears (1.) from the signification of a/i abomi-
nation to the Egyptians^ as denoting the separation of scientifics ;
for tlie things which are an abomination are separated, inasmuch
as the cause of abomination is, that they are contrary to re-
ceived principles and loves, thus that they are opposite ; in the
present case they are opposed to perverted scientifics, which
are signified by the Egyptians, when it is said that every shep-
herd of a flock is their abomination ; and (2.) from the signifi-
cation of a shepherd of the flock^ as denoting one who leads to
good, see above, n. 6044: ; the scientific which confirms good, is
that to which the perverted scientific is opposite. Perverted
scientifics are those which destroy the truth of faith and the
good of charity, and also invert order, as the magical things
which were in Egypt ; for there are very many things accord-
ing to order, M'hich those magicians abused, such as corre-
spondences and representatives, which were the scientifics more
cultivated amongst them than amongst others. These things
follow from order also when the wicked apply those scientifics,
for in applying them to command and to hurt others, they are
perverted, because they are magical. Their separation, which
is here treated of, is effected by the orderly arrangement that
takes place, when good with truths is in the midst or inmost,
signified by Goshen ; in which case the perverted scientifics,
which are opposite, are ejected. The subject hitherto treated
of is the conjunction of truths with scientifics; concerning which
it is further to be noted, that the conjunction of the internal or
spiritual man with the external or natural cannot be effected at
all, unless truths be insinuated into scientifics ; for scientifics,
with the delights of the natural affections, constitute the exter-
nal or natural man, wherefore, unless conjunction be effected
with scientifics, it cannot take place at all ; and yet, that man
may be regenerated, his internal and external must be conjoined,
for unless they are thus conjoined, all good flowing-in from the
Lord, through the internal man into the external or natural, is
either perverted, or suftocated, or rejected ; and in this case
the internal principle is also closed, "the manner in which that
conjunction is effected, is by the insertion of truths into scien-
tifics, which has been described in tlivs chapter.
412
GENESIS.
[Chap, xlvi.
CONCERNING INFLUX AND THE COMMERCE OF THE SOUL WITH
THE BODY.
6053. IT is impossible that any thing should he Tcnown, oi
even thought, respecting influx and the commerce of the soul with
the hody, unless it he known what the soul is, and also somewhai
concerning it*i quality. If the soul he a thing unknown, nothing
can he said concerning its influx and commerce • for how can
the communication of two parts he a suhject of thought, when the
mind is in total ignorance concerning the quality of one of them ?
That ignorance prevails as to every quality of the soul, especially
in the learned world, is manifest from this consideration, that
some helieve it to he a certain ethereal principle, some a principle
of flame or fire, some a principle of pure thought, some a prin-
ciple of general vitality, some a principle of natural activity.
A still greater proof of the prevailing ignorance concerning the
nature of the soul is, that various places in the hody are assigned
it, some placing it in the heart, some in the brain, and in the
fibres there, others in the striated bodies, others in the ventricles,
and others in the small gland, some in every part ; hut in this
case they imagine a vital principle such as is common to every
living thing. From these considerations it is evident, that no-
thing is known concerning the soul, and this is the reason why
all that has been asserted on the subject is grounded in mere con-
jectiire. And whereas it was impossible thus to form any idea
respecting the soul, the generality of mankind could not hut he-
lieve that the soul is a mere principle of vitality, which, when
the body dies, is dissipated ; and hence it is that the learned
have less belief in a life after death than the sirnple / a7id owing
to their unbelief they cannot helieve in the things belonging to
that life, which are the celestial and spiritual things of faith
and love. This is also evident from the Iord''s words in Mat-
thew, " Thou hast hid these things from the wise and intelligent,
and hast revealed them unto babes," xi. 25 ; and again, " Seeing
they do not see, and hearing they do not hear, neither do they
understand," xiii. 13 ; for the simple think no such thing con-
cerning the soul, but helieve that they shall live after death ; in
which simple faith, although they are not aware of it, a belief
lies concealed^ that they shall live there as men, shall see angels,
discourse with them, and enjoy happiness.
6054. The s(ul, of which it is said that it shall live after
death, is nothing but the man himself, who lives in the body /
that is, it is the interior man, who by the hody acts in the world,
and enables the hody to live. This man, when freed from the
body, is called a spirit, and appears altogether in a human
form ; yet he cannot he seen by the eyes of the hody, hut by those
of the spirit, before which he appears as a man in the world, has
6053—6055.]
GENESIS.
413
senses of touch, smell, hearing, and seeing, much more exquisite
than in the world ^ he has appetites, cupidities, desires, affec-
tions, and loves, as in the world, hut in a more excellent degree /
he thinks also as in the world, hut more perfectly, and he dis-
courses with others. In a word, he is there as in the world, in-
somuch that if he does not reflect upon the circumstance of his
leing in the other life, he knoios no other than that he is in the
world, which I have occasionally heard from, spirits / for the
life after death is a continuation of the life in the world. This
then is the soul of man which lives after death. But lest the
idea shoxdd fall upon something unknown hy using the term
soul, in consequence of the conjectures and hypotheses concern-
ing it, it is hetter to say the spirit of man, or if you prefer it,
the interior man, for it appears there altogether as a man, with
all the memhers and organs that man possesses, and it is also
the real man himself in the hody. That this is the case, is
likewise manifest from the angels seen, as recorded in the
Word, who icere all seen in the human form / for all the angels
in heaven have a human form, because it is the form of the Lord,
Who after his resurrection appeared so often as a ma?i. An
angel, and the spirit of a man, are a man in form, because the
universal heaven from the Lord has a tendency to conspire to a
human form ; whence the universal heaven is called the Grand
Man, which man, and. the correspondence of all things of man
therewith, have been treated of at the close of several chapters :
and as the Lord lives in every individual in heaven, and as the
^iniversal heaven acts upon every individual by influx from the
Lord, therefore evei'y angel is an image thereof, that is, a form
most perfectly human ; and so likewise is man after cleath.
All the spirits, as many as I have seen, which are many thou-
sands, have been seen hy me altogether as men / and some of
them, have said that they are men as in the world, and have
added, that in the life of the hody they had not the least belief
that it would he so / many ha/»e expressed concern, that mankind
are in such ignorance respecting their state after death, and
entertain such vain and empty thoughts concerning the soid, and
that several, who have thought more deeply on the subject, have
made the soul into something of a subtle aerial principle ; which
idea must necessarily lead into the insane error of its dispersion
after death.
6055. He who is unacquainted with the interiors of man,
cannot be acquainted with the influx and commerce of the soul
with the body, for they are effected through the interiors. To
know the interiors of man, it must first be known that there is
an internal and an external man / that the intomal mail is in
the spiritual world, and the external in the natural world y (hits,
that the former is in the light of heaven, and the latter in the
light of the world. It is also necessary to know, that the inter-
414
GENESIS.
[Chap, xlvi.
nal man is so distinct from the external^ that the former, being
prior and interior, can subsist without the latter ; but that the
latter, or external man, being posterior and exterior, cannot sub-
sist without the former. It is still further to be noted, that it
is the internal man who, in the proper se^ise, is called intel-
lectual or rational, because he is in the light of heaven, in which
is reason and intellect ; whereas it is the external man who is
properly to be called scientific, because in him are scientifics,
which for the most part derive their light from those things
which are of the light of the world, illuminated and thus vivi-
fied by the light of heaven.
6056. It was said that the internal man, as being prior, can
subsist without the external, because the latter is the posterior,
but not vice versa ; for it is an uni/versal law, that nothing) can
subsist from, itself, but from and through another ; consequently
that nothing can be kept in a form except from and through an-
other which also is manifest from every thing in nature. The
ease is the same with man, who, as to the external, cannot sub-
sist but from and through the internal ; neither cafi the internal
man subsist but from and through heaven ; and neither can
heaven subsist of itself, but frmn the Lord, Who alone subsists
of Himself. Accm'ding to existence and subsistence is influx,
for by influx all things subsist. But that all things, collectively
and individually, subsist by influx from the Lord, not only
mediately through the spiritual world, but also immediately,
both in mediates and in ultimates, will be demonstrated in what
follows.
6057. Before any thing satisfactory can be established con-
cerning influx and the operation of the soul into the body, it
must be rightly known, that the internal man is formed in the
image of heaven, and the external in the image of the world j
insomfuch that the internal man is a heaven in the least form,
and the external is a world in the least form, thus a microcosm.
That the external man is an image of the world, may be mani-
fest from the external or bodily senses / for the ear is formed
to all the nature of the modification of the air ; the lungs to all
the nature of its pressure ; as also the exterior of the body, which
is preserved in its form by the circumpressiire of the air ; the
eye is adapted to all the nature of ether and light ; the tongue
to the sense of the dissolved and fluent parts in liquids, and
together with the lungs, the windpipe, the larynx, the glottis, the
jaws, and the lips, to the ability of suitably modifying the air,
whereby articidate sounds, or voices, and harmonic sounds are
produced ; the nostrils are formed to the sense of the fluent parts
m the atmosphere / the touch, which encompasses the wholebody,
to the perception of the changes of state in the air, viz., of its
cold and heat, and also to the perception of liquids, and of v)hat
is heavy. The interior viscera, to which the aerial atmosphere
605G— 6058.]
GENESIS.
415
cannot enter, are maintained in their connection and form hy a
more subtle air, which is called ether ; not to mention, that all
the arcana of interim- nature are inscribed on and applied to
it, as all the arcana of mechanics, all those of physics, of chym-
ics, and of optics. From these considerations it may he mani-
fest, that universal nature conduces to form the external of
man • and hence the ancients called man a microcosm. As n'>io
the external man is formed to the image of all things of the
world, so is the internal man formed to the image of all things
of heaven, that is, to the image of things celestial and S2)iritual,
which proceed from the Lord, from and in xohich is heaven ;
the celestial things therein are all the things of love to the Lord
and of charity towards the neighbour, and t 'ke spiritual things
therein are all those of faith ; xohich are in themselves so great
and of such a quality, that the tongue cannot express one th m-
sand thousandth part of them. That the internal man xs formed
to the image of all those things, is conspicuously exemplified in
the angels, who, when they appear before the internal sight, as
they have appeared before mine, affect the inmost principles hy
their mere presence, insomuch as love to the Lord and charity
towards the neighbour fi^w forth from them and penetrate, and
the things thence derived, which are those of faith, shine forth
from them and affect. Hence, and from other confirming
proofs, it has been made manifest, that as the internal man is
created to be an angel, he is a heaven in the least form. From
these considerations it may now he evident, that in man the spi-
ritual world is conjoined with the natural world, consequently
that with man the spiritual world flows-in to the natural world,
80 as to be livingly perceptible, if it be cmly attended to. Hence
also it is evident what is the commerce of the soul with the
body, viz., that properly it is the communication of the spiritual
things of heaven with the natural things of the world, and that
the communication is effected hy infiux, and is according to con-
junctimi. This communication, which is effected by infiux,
according to conjxinction, is at this day x/nhwwn, because all
things are attributed to nature, and nothing is hiown of the
spiritual, which at this day is so remote, that, when it is
thought of, it appears as nothing.
6058. But influx is of such a nature, that from the Lord's
Divine [p?'ina'ple'\ there is an infiux into every angel, into every
spirit, and into every man, and that thus the Lord rules every
one, not only in the univeisal, hut also in things most singular,
both immediately from Himself and liJcexvise mediately through
the spiritual world. That it may be knoxcn that there is sxich
an infiux, several things have been jyremised conceiming the
correspo7idence of the j?arts of man loith the Grand Man, that
is, toith heaven, and at the same time concerning the repi-esenta-
tion of spiritual things in natural, which arc treated of at the
GENESIS.
[Chap, xlvii.
dose of the chapter's xxiii. to xliii. ; and concerning the angels
and spirits attendant on man, at the close of chapters xliv. and
xlv. JS^ow therefore, it follows, that influx and the commerce
of the soul and iody should he specifically treated of. But these
subjects ought ro be illustrated by experiences / otherwise things
so unknown , and rendered obscure by hypotheses, cannot be
brought forth into the light : the illustrative experiences will be
presented at the close of some of the following chapters / ta
which, what has been now said may serve as an introav^tio^i.
GENESIS.
CHAPTEE THE FORTY-SEVENTH.
1. AND Joseph came, and told Pharaoh, and said, My
father and my brethren, and their flocks and their herds, and
all that they have, are come ont of the land of Canaan ; and
behold ! they are in the land of Goshen.
2. And he took some of his brethren, even five men, and
set them before Pharaoh.
3. And Pharaoh said unto his brethren, What are your
works? And they said unto Pharaoh, Thy servants are shep-
herds of the flock, both we and also our fathers.
4. And they said unto Pharaoh, To sojourn in the land are
we come, for thy servants have no pasture for their flock,
because the famine is grievous in the land of Canaan : now
therefore, we pray thee, let thy servants dwell in the land of
Goshen.
5. And Pharaoh spake unto Joseph, saying, Tliy father and
thy brethren are come unto thee :
6. The land of Egypt, it is before thee ; in the best of the
land cause thy father and thy brethren to dwell ; in the land of
Goshen let them dwell : and if thou knowest any men of stout-
ness among them, then make them rulers over my cattle.
7. And Joseph caused his father Jacob to come, and set hina
before Pharaoh ; and Jacob blessed Pharaoh.
8. And Pharaoh said unto Jacob, How many are the days
of the years of thy life ?
9. And Jacob said unto Pharaoh, The days of the years of
my sojournings are a hundred and thirty years : few and evil
have been the days of the years of my life, and have not at-
6058.]
GENESIS.
417
tained unto the days of tlie years of the life of my fathers in the
days of their sojournings.
10. And Jacob blessed Pharaoh, and went out from before
Pharaoh.
11. And Joseph caused his father and his brethren to dwell,
and gave them a possession in the land of Egypt, in the best of
the land, in the land of Rameses, as Pharaoh had commanded.
12. And Joseph sustained his father and his brethren, and
all his father's house with bread, to the mouth of an infant.
13. And there was no bread in all the land, because the
famine was exceedingly grievous, and the land of Egypt and
the land of Canaan fainted from before the famine.
14. And Joseph gathered up all the silver that was found
in the land of Egypt and in the land of Canaan, for the provi-
sion which they bought ; and Joseph caused the silver to come
into the house of Pharaoh.
15. And when silver failed in the land of Egypt, and in the
land of Canaan, all Egypt came unto Joseph, saying, Give
us bread ; for why should we die near thee because the silver
faileth ?
16. And Joseph said. Give your cattle ; and I will give you
for your cattle, if silver faileth.
17. And they brought their cattle unto Joseph ; and Joseph
gave them bread for the horses, and for the cattle of the flock,
and for the cattle of the herd, and for the asses : and he pro-
vided them with bread for all their cattle for that year.
18. And this year was ended, and they came to him iu the
second year, and said unto him. We will not conceal it from
our lord, that indeed the silver is consumed, and our lord hath
the cattle of the beast ; there is nothing left before our lord,
except our body and our ground.
19. Wherefore shall we die before thine eyes, both we and
also our ground ? Buy us and our ground for bread, and we
and our ground will be servants unto Pharaoh : and give us
seed, that we may live and not die, that the ground be not
desolate.
20. And Joseph bought all the land of Egypt for Pharaoh,
and the Egyptians sold every man his field, because the famine
prevailed over them ; and the land became Pharaoh's.
21. And he removed that people to the cities, frona one end
of the border of Egypt, even to the other end thereof.
22. Only the ground of the priests did he not buy ; because
a portion was appointed to the priests by Pharaoh, and they
did eat their appointed portion which Pliaraoh gave them :
wherefore they did not sell their ground.
23. And Joseph said unto the people, Behold I have bought
you this day, and your ground for Pharaoh : lo 1 here is seed
for you, and ye shall sow the ground.
vot. vr. 27
418
GENESIS.
[Chap, xlvii.
24. And it shall be in the produce, that ye shall give the
fifth part nnto Pharaoh, and four parts shall be for yourselves
for seed of the field, and for your food, and for them in your
houses, and for food for your infants.
25. And they said. Thou hast made us alive ; let us find
grace in the eyes of our lord, and we will be servants to
Pharaoh.
26. And Joseph appointed it for a statute even to this day
over the land of Egypt, that a fifth part should be for Pharaoh ;
except the ground of the priests only, which became not
Pharaoh's.
27. And Israel dwelt in the land of Egypt, in the land of
Goshen ; and they had possession therein, and were fruitful
and multiplied exceedingly.
28. And Jacob lived in the land of Egypt seventeen years ;
and the days of Jacob the years of his life were seven years,
and forty and a hundred years.
29. And the days of Israel drew near, that he must die ;
and he called his son Joseph, and said unto him. If, I pray, I
have found grace in thine eyes, put, I pray thee, thy hand
under my thigh, and do with me mercy and truth ; bury me
not, I pray thee, in Egypt.
30. But 1 will lie with my fathers, and thou shalt carry mo
out of Egypt, and bury me in their sepulchre. And he said, I
will do according to thy word.
31. And he said, Swear unto me. And he sware unto him.
And Israel bowed himself upon the head of the bed.
THE CONTENTS.
6059. AFTER that spiritual good from the natural princi-
ple, which is Israel, has been conjoined with the internal celes-
tial principle, which is Joseph, as treated of in the preceding
chapter, the subject discussed in this chapter, in the internal
sense, is the insinuation of the truths of the church, which are
in the natural principle, into the scientific principle. The
truths of the church, which are in the natural principle, are
the soils of Jacob ; general truth itself therein is Jacob ; the
scientific principle, into which those truths are insinuated, is
Pharaoh.
6060. The manner in which scientifics were reduced into
order by the internal celestial principle which is Joseph, is
next treated of, viz., that scientific truths were first reduced under
their general principle, then the truths of good and the goods
of truth, and at last, all the natural principle as to scientifics.
6059—6063.]
GENESlb.
419
60G1. ].astly, the subject treated of is the regeneration of
spiritual good from the natural principle, which is Israel.
THE INTERNAL SENSE.
6062. Yerse 1. AND Joseph came, and told Pharaoh,
and said, J/y father and my brethren, and their floclcs and
their herds, and all that they have, are come from the land of
Canaan / and behold, they are in the land of Gosheti. And
Joseph came, and told Pharaoh, and said, signifies the presence
of the internal celestial principle in the natural where scienti-
fics are, and influx and perception thence. My father and my
brethren, signifies spiritual good in the natural principle, and
the truths of the church therein. Their flocks and their herds,
signifies interior and exterior goods of truth. And all that they
have, signifies whatsoever is tlience derived. Are come from
the land of Canaan, signifies that they are from the church.
And behold, they are in the land of Goshen, signifies that
they are in the midst of the natural principle where scientifics
are.
6063. "And Joseph came and told Pharaoh, and said." —
That hereby is signified the presence of the internal celestial
principle in the natural, "where scientifics are, and influx and
perception thence, appears (1.) from the signification of coming
to any one, as denoting presence, n. 5934 ; (2.) from the repre-
sentation of Joseph, as denoting the internal celestial principle,
see n. 5869, 5877 ; (3.) from the signification of telling, as
denoting influx, n. 5966 ; (4.) from the representation of Pha-
raoh, as denoting the natural principle, and thence the scien-
tific in general, see n. 5799, 6015 ; and (5.) from the significa-
tion of saying, in the liistoricals of the Word, as denoting per-
ception, see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619,
2862, 3509, 5687. Hence it is evident, that by Joseph came
and told Pharaoh, and said, is signified the presence of the in-
ternal celestial principle in the natural wherein are scientifics,
and thence influx and perception. Concerning the influx of
the internal principle into the natural or external, and con-
cerning the perception of this latter, much has been snid above;
and it has been shown that the natural principle subsists and
lives by virtue of influx from the internal, that is, through the
internal from the Lord. For, without this influx, the natural
principle has no life, because it is in the nature of the world,
and thence derives all that it has ; and the nature of the world
is altogether without life : consequently, that the natural prin-
ciple belonging to man mav live, there must be influx from the
420
GENESIS.
[Chap, xlvii.
Lord, net ouly immediate, from Himself, but also mediate,
through the spiritual world, and thus into man's internal
principle, which is in the spiritual world ; lience, then, there
must be influx into the natural principle, that it may live:
for man's natural principle is formed to receive life from thence.
This is meant by the influx of tlie internal celestial principle
into the natural, wherein are the scientifics. Bj influx from
the internal principle, perception exists in the external or na-
tural principle, which is represented by Pliaraoh, for influx
and perception mutually correspond to each other, n. 5743.
6064. " My father and my brethren." — That hereby is sig-
nified spiritual good in the natural principle, and the truths
of the church therein, appears from the representation of Isi'ael,
who is here the father, as denoting spiritual good in the natu-
ral principle, n. 5801, 5803, 5806, 5812, 5817, 5819, 5826,
5833 ; and from the representation of the sons of Israel, as
denoting the truths of the church in the natural principle, see
n. 5414, 5879, 5951. The influx and perception, spoken of just
above, n. 6063, have respect to those principles, viz., to spiritual
good, and to the truths of the church in the natural prin-
ciple.
6065. "Their flocks and their herds." — That hereby are
signified the interior and exterior goods of truth, appears from
the signification of flocks, as denoting interior goods, and of
herds, as denoting exterior goods, see n. 5913, 6048. The rea-
son why they are the goods of truth which are signified is,
because spiritual good, which is represented by Israel, is the
good of truth, n. 4598. The goods, which are in heaven, and
appertain to man, are from a twofold origin, viz., from an origin
in the will, and from an origin in the understanding; the most
ancient people, who were of the celestial church, were principled
in good from an origin in the will ; but the ancients, who were
of tlie sjjiritnal church, were principled in good from an origin
in the understanding. Those who are in the inmost or third
heaven, are in the former good ; but those who are in the
middle or second heaven, are in the latter. The nature of this
difterence has been frequently described in the explanations:
good, from an origin in the will, is the good from which truth
is derived ; but good from an origin in the understanding is the
good which is from truth, or the good of truth, which good in
itself is nothing less than truth in act.
6066. "And all that they have."— That hereby is signified
v/hatsoever is thence derived, as above, n. 6046, is evident.
6067. " Are come from the land of Canaan." — That hereby
is signified that they were from the church, appears from the
signification of coming from a certain land, as denoting to be
from thence*; and from the signification of the land of Canaan,
as denoting the Lord's kingdom in the heavens, and His king-
6064— 60fi9.]
G EXES IS
421
dom in tlie earths, wliicli is tlie clinrch, see n. 1607, 303S,
3481. 3686, 3705, 4447, 4454, 5136.
6068. " And behold, they are in the land of Goshen." —
That hereby is signified that they are in the midst of the natural
principle where the scientifics are, appears from the signification
of Gos/ien, as denoting the midst or inmost in the natural prin-
ciple, see n. 5910, 6028, 6031. In regard to this circumstance,
that it is in the midst of the natural principle, the case is this:
when the goods and truths which are of the church, that is,
which are from the Word of the Lord, are acknowledged and
in faith received in the natural principle, they occupy the midst
of that principle. Objects directly under the view, are in the
midst, but those which are not directly under the view, are at
the sides ; hence those in the midst appear clearly, but those
at the sides appear obscurely. The case herein is like that of
eye-sight, the things which are directly under it being in the
midst, that is, in tlie centre, and appearing clearly ; but the
things which are not directly under it being removed from the
midst towards the sides, and appearing obscurely; for the
internal eye. which is the intellectual mind, and has its sight
from the light of heaven, views those things which are in the
natural principle, and which are scientifics out of itself, as the
external eye views objects, or an extensive field of objects, out
of itself. The internal sight is determined to those things which
afford the greatest delight, and which are dear to tlie heart,
and it fixes a direct view upon them ; so also does the external
sight on similar things in extensive fields of objects : thus the
internal sight is determined to the scientifics which have the
greatest agreement with the truth and good in which the man
is principled ; these scientifics, then, to him are in the midst.
The internal sight looks at scientifics because it is spiritual,
and hence is determined to spiritual things, and thus to scien-
tifics, for these fall under the spiritual view.
6069. Verses 2, 3, 4, 5, 6. And he took seme of his hreth-
ren, even Jive raeyi, and set them before Pharaoh. And Pha-
raoh said unto his brethren, What are your works f And they
said unto Pharaoh, Thy servayits are shepherds of the flock,
both we and also our fathers. And they said unto Pharaoh,
To sojourn in the land are we come, for thy sei'vants have no
pasture for their flock, because the famine is grievous in the
land of Catiaan ; now therefore, we pray thee, let thy servants
dwell in the land of Goshen. And Pharaoh spake unto Joseph,
saying, Thy father and thy brethren are come unto thee. The
land of Egypt, it isbefore thee ; inthebestqf the land cause thy
father and thy brethre7i to dwell, let them dwell in the land, of
Goshen ; and if thou knowest any men of stoutness among them,
then make them rulers over my cattle. And he took some of
his brethren, even five men, signifies some of the truths of the
422
GEN'ESIS.
[Chap, xlvii.
church. And set them before Pharaoh, signifies insinuation into
scientifics. And Pharaoh said unto liis brethren, signifies per
ception concerning the truths of tlie chnrch in the natural
principle. What are your M-orks ? signifies concerning ofiicea
and uses. And they said unto Pharaoh, Thy servants are
shepherds of the flock, signifies that they lead to good. Both
we and also our fathere, signifies that it was so from the
ancients. And they said unto Pharaoh, signifies continuity of
perception. To sojourn in the land are we come, signifies to
seek life in scientifics. For thy servants have no pasture for
their flock, signifies the want of scientifics in which are goods
of truth. Because the famine is grievous in the land of
Canaan, simiifies that there is a defect of such things in the
church. Now therefore, we pray thee, let thy servants dwell
in the land of Groshen, signifies that they may live in the midst
of them. And Pharaoh spake unto Joseph, saying, signifies
perception in the natural principle where scientifics are. Thy
father and thy brethren are come unto thee, signifies concern-
ing the influx of the internal celestial principle into spiritual
good from the natural principle, and into the truths of the
church there. The land of Egypt, it is before thee, signifies
that the scientifics of the natural mind are under the direction
of the internal celestial principle. In the best of the land cause
thy father and thy brethren to dwell, signifies that they should
live in the inmost thereof Let them dwell in the land of Go-
shen, signifies where the midst is. And if thou knowest any
men of stoutness among them, signifies the more excellent
things in doctrine. Then make them rulers over my cattle,
signifies that they are the primary things of scientifics.
6070. " And he took some of his brethren, even five men."
— That hereby is signified some of the truths of the church,
appears from the representation of the sons of Jacob, who arc
here the brethren, as denoting the truths of the church, see n.
5403, 5419, 5427, 5458, 5512 ; and from the signification of^ve.
as denoting some, see n. 4638, 5291.
6071. "And set them before Pharaoh." — That hereby is
signified insinuation into scientifics, appears from the repre-
sentation of Pharaoh, as denoting the scientific principle in
general, see n. 5799, 6015; insinuation is signified hy setting
))efore him, for the end proposed in presenting them was to
insinuate them, that is, the truths of the church, for these are
the sons of Jacob, That truths must be insinuated into the
scientifics of the church, may be seen in n. 6004, 6023, 6052 ;
but as at this day this is unknown, it must be further illustrated.
The scientifics of the church are at this day those of the literal
sense of the Word, and unless truths from the internal sense
be insinuated into them, the mind may be led away into every
heresy; but when truths are insinuated into them, tlie mind
6070, 6071.]
GENESIS.
423
cannot be led away into heresies. Thus, for example, he, who
lias learnt from the literal sense of the Word, that God ia
angry, that He punishes, leads into temptations, casts into hell,
and works evil, may be led away into false ideas concerning
God ; such as that from good itself, which is God, evil can also
proceed, thus what is opposite to Him; when yet good comes
from good, and evil from evil. But this scientific appears with
an entirely different aspect, if interior truths be insinuated into
it; as, for instance, this truth, that evil belongs to man, that it
causes man to be angry, that it leads into temptation, punishes,
casts into hell, and from itself continually produces evils; and
that the case in this respect is like that of laws in kingdoms,
which laws are from the king, whilst the evils of punishment
are not from the king, but from those who do evils. So also
this truth, that the hells are the sources of all evil, and that
this is permitted them, because it is unavoidable on account of
man, inasmuch as he is an evil, and his life is derived from evil,
and therefore unless he be left in evil, he cannot be in freedom,
and thus cannot be reformed ; nevertheless, nothing but good
comes from God, for so far as man allows, God turns evil into
good. So again this truth, that the most general truths ought
first to be believed, and afterwards illustrated by individual
truths, thus this general scientific truth, that all things which
exist are from God, so also are the evils of punishment ; but in
what manner they are from God must afterwards be learned, and
also the quality and origin of that which is done from permission.
In like manner this truth, that all the worship of God must
necessarily derive its beginning from a holy fear, in which is a
belief that God recompenses the good, and punishes the bad ;
the simple and children are to believe this, because they cannot
as yet apprehend what permission is ; and this is according to
the Lord's words, " Rather fear ye Him, who is able to destroy
both body and soul in hell," Matt. x. 28. When therefore in
the beginning from a principle of fear they dare not commit evil,
a principle of love with good is insinuated successively, and then
they begin to know and perceive that nothing but good proceeds
from God, and that evil is from themselves; and at length that
all evil is from hell. Moreover, they who are in heaven perceive
that nothing but good proceeds from God ; but they who are in
hell say that all evil is from God, because He permits and does
not remove it ; but to such of them as are in the world of
spirits, it is said in reply, that if evil was taken away from
them, they would have no life; neither would man who is in
evil ; and that the evil which is in them punishes itself according
to the law, and that by the evils of punishment they at length
abstain from doing evils, and also that the punishment of the
ovil is the protection of the good. Add to tiiis, that they who
are in evil, and they who are in external worship without inter-
424
GENESIS.
[Chap, xlvii.
nal, as were the Jews, ought to be entirely in a principle of
fear for God, and to believe that He punishes; for they are
capable of doing good from this principle of fear, but not from
a principle of love. "When these and many other truths are
insinuated into the above scientific, it appears altogether of
another aspect, for it then becomes as a pellucid vessel, which
the transparent truths contained within cause to be seen only
as one general truth.
6072. " And Pharaoh said unto his brethren." — That hereby
is signified perception concerning the truths of the church in
the natural principle, appears (1.) from the signification oi say-
ing, as denoting perception, see above, n. 6063 ; (2.) from the
representation of Pharaoh, as denoting the natural and scientific
principle in general, see also above, n. 6063 ; and (3.) from the
representation of tlie sons of Jacob, who are here the 'brethren,
as denoting the truths of the church in the natural principle,
see above, n. 6064. Hence it is evident that by . Pharaoh said
to his brethren, is signified the perception of the natural prin-
ciple concerning the truths of the church therein.
6073. "What are your works?" — That hereby is signified
concerning offices and nses, appears from the signification of
worTcs, as denoting goods, see n. 6048, thus uses and oflSces,
for these are goods. All the goods, which are called goods of
charity, are nothing but nses, and uses are nothing but works
towards our neighbour, our country, the church, and the Lord's
kingdom ; charity itself also, viewed in itself, does not become
charity until it comes into act and becomes a work. For to love
any one, and not to do him good when there is the power, is not
to love ; but to do him good when there is the power, is to
love him ; and in this case all things of charity towards him are
contained inwardly in the deed or work itself. For works are
the complex of all the things of charity and faith in man, and
are what are called spiritual goods, and also become goods by
exercises, that is, by uses. As the angels in heaven are prin-
cipled in good from the Lord, they desire nothing more than to
perform uses ; these are the very delights of their life, and they
also enjoy blessedness and happiness according to their uses,
n. 453," 454, 696, 997, 3645; which likewise the Lord teaches
in Matthew, " The Son of Man shall come in the glory of his
Father, with his angels, and then shall he render to every one
according to his works,'''' xvi. 27. In this passage, by works
are not meant works as they appear in the external form, but as?
they are in the internal form, viz., according to the principle of
charity contained in them ; this is the only view which the angers
have of works. And whereas works are the complex of all things
of charity and faith with man, and the life causes charity to be
cliarity and faith to be faith, thus good, therefore the Lord
loved Jolin above the rest of the disciples, and he lav on His
6072— 6075.J
GENESIS.
425
breast at supper, John xxi. 20, for hj hhn were represented the
goods or works of charity, (see the prefaces to Gen. chap, xviii
and xxii.) For this reason also the Lord said to him, follow me.,
not to Peter, by whom faith was represented, (see the same pre-
faces ;) wherefore faith, wliich is Peter, said with indignation,
" Lord, hut what is this man ? Jesus said to him. If I will that he
remain till I come, what is that to thee? follow thou me," John
xxi. 19, 21, 22, 23; whereby also it was predicted that faith
would despise works, and still that they appertain to the Lord ;
as may likewise appear manifest from the Lord's words to the
sheep and goats, Matt. xxv. 34 to 46, where nothing but
works are recounted. But that faith rejected the Lord, is
evident from the representation by Peter, in that he thrice
denied him ; his doing it in the night signifies the last time of
the church, when there is no longer any charity, n. 6000; his
doing it thrice, signifies that it was then complete, n. 1825,
2788, 4495, 5159 ; before the cock crowed, sigiiifies before the
new [principle] of the church existed, for twilight and morning,
which succeed night, signify the first of the church, n. 2405,
5962.
6074. "And they said unto Pharaoh, Thy servants are shep-
herds of the flock." — ^That hereby is signified that they lead to
good, is manifest from the signification of a shepherd of the flock.,
as denoting one who leads to good, see n. 6044, in the present
case the truths wliich lead to good, because the truths of the
church are the sons of Jacob.
6075. " Both we and also our fathers." — That hereby is sig-
nified tliat it was so from the ancients, appears from the signi-
fication of fathers, as denoting those who were of the ancient
churches, see n. 6050. In the Word, where the Jews and the
Israelites are treated of, the fathers are mentioned in several
passages with praise ; they who abide in the sense of the letter,
nndei'stand b}-^ fathers no others than Abraham, Isaac, and
Jacob, and also the sons of Jacob ; but in the internal sense, by
fathers in those passages, when in a good sense, are not meant
the above patriarchs, but those who were of the most ancient
church before the flood, and those of the ancient church after
the flood ; both the former and the latter were called fathers,
because from them the church descended, and the things of the
church were derived. By fathers are meant those who were of
the ancient churches, in the folK)wing passages in Moses: "Je-
hovah delighted in your fathers, to love them, and he chose their
seed after them," Dent. x. 15; and again, " Kemember thou
the days of eternity, understand ye the years of generation and
generation ; when the Most High gave an inheritance to the
nations, when he separated the sons of man, he appointed the
boundaries of the people, according to the number of the sons
of Israel. But when Jeshurun waxed fat. he forsook God, he
426
GENESIS.
[Chap, xlvii.
sacrificed to demons, to gods, who came from near, and yowr
fathers knew not," Deut. xxxii. 7, 8, 15, 17. This passage
occurs in the proplietic song of Moses, wherein the ancient
diurch is treated of, from verse 7 to 15, and the posterity of
Jacob, from verse 15 to 44 ; the state of the most ancient church,
which was before the flood, is signified by the days of eternity;
and the state of the ancient church, wliich was after the flood,
by the years of generation and generation; the state of their
good, by the inheritance wliich the Most Higli gave to the
nations ; and the state of their truth, by the Most High sep-
arating tlie sons of man, appointing the boundaries of the
people according to the number of the sons of Israel : that this
number, or twelve, denotes all the truths of faith in the complex,
may be seen in n, 577, 2089, 2129, 2130, 3272, 3858, 3913;
hence it is evident, that by fathers are signified those who were
of the ancient churclies. In like manner in the following pas-
sages : " Our house of holiness, and our honourableness, where
our fathers praised thee, is become a kindliTig of tire," Isaiah
Ixiv. 11. And in Jeremiah, "Did not thy father eat and drink,
and do judgment and justice, then it was well with him," xxii.
15. Again, " They sinned agaiiist Jehovah, the habitation
of justice, and the hope of their fathers, against Jehovah."
1. 7. And in David, " We have heard with our ears, O
God, our fathers have told us, the work worked in their days,
in the days of antiquity," Psalm xliv. 1. See also Daniel
xi. 24, 37, 38. That they who were of the ancient churches
are meant by fathers in the above passages, does not p.ppear
in the sense of the letter, but from the internal sense in which
the church is treated of, with its goods and truths. The church
itself also, as being the heavenly marriage, that is, the niar-
viage of good and truth, in tlie Word is called father as to ^rood,
and mother as to truth, n. 3703, 5581.
6076. And they said unto Pharaoh." — ^That hereby is sig-
nified the continuity of perception, appears from the signif cation
of saying, as denoting perception, see above, n. 6063 ; and from
the representation of Pharaoh, as denoting the natural principle
in general, see also above. The reason why continuity of per-
ception by the natural principle is signified, is, because the ex-
pression They said unto Pharaoh was also used just above, n.
6074, and now again in this place.
6077. "To sojourn in the land are we come." — ^That hereby
is signified to seek life in scientifics, appears (1.) from the sig-
nification of sojourning, as denoting to be insti-ucted, and also
to live, see n. 1463, 2025 ; thus, to come to sojourn, denotes to
seek life ; and (2.) from t>»e signification of land., (which in this
case is the land of Egypt,) as denoting where the scie-ntific
principle is, and thus the scientific priiiciple itself. That Egypt
denotes the scientific princii)le,has been frequently shown above.
f)076— 6078.J
GENESIS.
427
As to the life of truth being in scientifics, or truths seeking
their life in scientifics, it is to be noted, tliat all things in the
spiritual world, and hence all things in the natural, seek some
iilterior end, in which they may be, and become an operative
cause in effect, in order that they may continually produce
something: this ulterior end is as it were a body; and that
which seeks to be in it, is as it were a soul ; this tendency ceases
only in the iiltimates of nature, where things inert [sluggish or
inactive] have place. In the natural world tliis appears from
every thing contained in it ; and in the spiritiial world from this
circumstance, that good seeks to live in truths, truths to live in
scientifics, scientifics in the tilings of sense, and the tilings of
sense in the world. As to what specifically regards truths in
scientifics, it is to be noted, that interior truths may indeed be
insinuated into scientifics, but they have no life therein until
good be in them ; in good there is life, and in truths from good,
and thus in scientifics from good through truths ; in this case
good is like a soul to truths, and throuo-h truths to scientifics,
which are like a body. In a word, charity towards the neigh-
bour vivifies and animates faith, and through faith, scientifics,
which are of the natural mind. There are but few at this day
who know that truths and scientifics are distinct from each
other, because but few are in the truths of faith derived from
charity; and the truths of faith in which there is not charity,,
are notliing else but scientifics. for they are in the memory
merely like the other things which are there : but when the
truths of faith are grounded in charity, or when charitj' is in
them, they perceptibly distinguish themselves from scientifics,
and occasionally elevate themselves from them, and then they
view scientifics beneath them. This is at once manifest from
the state of man after death ; he can then think and speak ration-
ally concerning the truths and goods of faith, and with much
greater clearness than in the life of the body, but he is unable
to draw any scientifics out of the memory, these things are in
him as forgotten and obliterated, although he has tliem all with
him, see n. 2475 to 2486. Hence it may be evident, that the
truths of fiiith (which in themselves are spiritual) and scien-
tifics (which in themselves are natural) are distinct from each
other ; and that the truths of faith are elevated from scientifics
towards heaven by the affection of the good of charity.
6078. " For thy servants have no pasture for their flock."
— ^Tliat hereby is signified the want of scientifics in which are
the goods of truth, appears from the signification oi pasture for
the flock, as denoting scientifics in which are the goods of truth ;
thus no pasture denotes scientifics in which the goods of truth
are not. In the internal sense, pasture is that which sustains
spiritual life, and it is principally scientific truth which the
soul of man desires, as the body desires food ; hence are nourish-
428
GENESIS.
[Chap, xlvij.
ments, and therefore to feed denotes to be instructed, n. 5201.
That scientifics and truths sustain the souls of men, is very
manifest from the desires of knowing which belong to man, and
likewise from the correspondence of food Avith scientitics, n.
1480, 3114, 4792, 5147, 5293, 5340, 5342, 557(5, 5579, 5915;
which correspondence also manifests itself with man during the
taking of food, for if this be done whilst he is discoursing and
listening to discourse, the vessels which receive chyle are opened,
and he is more fully nourished than if alone ; spiritual truths,
and the instructions in them, would have such an effect with
men, if they were in the aifection of good. That truths nourish
the spiritual life, is especially manifest among good spirits and
the angels in heaven ; both the former and the latter are in the
continual desire of knowing and growing wise, and when this
spiritual food is wanting to them, they are in desolation, in
languor of life, and in hunger ; neither are they refreshed, and
elevated into the blessedness of their life, until their desires are
satisfied. But that scientitics may yield salutary nourishment
to the soul, they must contain life derived from the goods of
truth ; if life from that source be not in them, scientifics indeed
sustain the interior life of man, but only his natural life, and
not the spiritual. That pasture in the internal sense denotes
that which sustains man's spiritual life, is manifest also from
other passages in the Word, as in Isaiah, " I have given thee for
a covenant of the people, to restore the earth, to say to the
bound, Go forth ; to them who are in darkness, Be ye revealed ;
iJiey shall feed upon the ways, and their pasture shall he in all
high places" xlix. 8, 9 : to feed on the ways denotes to be in-
structed in truths ; that ways are truths, see n. 627, 2333, and
that to feed denotes to be instructed, n. 5201 ; pasture in all
high places, denotes to be sustained from good, for high places
or mountains are the goods of love, see n. 795, 796, 1430, 2722,
4210. And in Jeremiah, " Woe unto the sheplierds that destroy
and scatter the fiock of my pa^ture^" xxiii. 1 ; where pasture
denotes such things as sustain spiritual life. Again, " The
princes of Zion are become as harts, they have not found pas-
ture," Lam. i. 6 ; not finding pasture, denotes that they did
not find the truth of good. And in Ezekiel, I, even 1 will
seek my flock, hi a good pasture I will feed them, and in the
mountains of the height of Israel shall be their fold ; thus they
shall lie down in a good fold, and shall feed in a fat pasture on
the mountains of Israel," xxxiv. 11, 14 ; wliere a good and fat
pasture on the mountains of Israel denotes the goods of truth.
Again, " Is it a small thing for you, that ye eat up the good
pasture, but the residue of your pastures ye i-ead down with
your feet?" xxxiv. 18; where the sense is the same. And in
Hosea, " I did know thee in the wilderness, in the land of
drought: according to their pasture, so were they filled ; they
6079—6082.]
GENESIS.
429
were filled, and their heart was exalted," xiii. 5, 6. And in Joel,
" The beast groaneth, the herds of cattle are perplexed, because
they have no pasture^ the flocks of sheep also are made deso-
late," i. 18. And in David, "Jehovah is my shepherd, in a
pasture of grass He shall cause me to lie down. He shall lead
me to the still waters, He shall refresh my sonl," Psalm xxiii.
1 — 3. Again, " Jehovah hath made us, and not we ourselves,
His people, and the flock of His vastwe" c. 3. In the above
passages, pasture denotes the truths in which man is instructed,
and such things as relate to spiritual life; for spiritual life is of
such a nature, that if that pasture fails, it grows languid, and as
it were lean, like the body when deprived of food. That pas-
ture denotes the good and truth which recreate and sustain the
soul or spirit of man, is clear from the Lord's words in John.
'* I am the door ; by me if any one enter in, he shall be saved,
and sliall go in and out, and find pasture, x. 9 ; where pasture
denotes the goods and truths appertaining to those who ac-
knowledge the Lord, and seek life from Him alone.
6079. " Because the famine is grievous in the land of Ca-
naan."— ^That hereby is signified that there was a defect of such
things in the church, appears from the signification oi famine,
as denoting a defect of good, see n. 5893 ; and from the signi-
fication of the land of Canaan, as denoting the church, see
above, n. 6067.
6090. " Now therefore, we pray thee, let thy servants dwell
in the land of Goshen." — That hereby is signified that they may
live in the midst of them, appears from the signification of
dwelling, as denoting to live, see n. 1293, 3384, 3613, i451,
60.51 ; and from the signification of the land of Goshen, as de-
noting the midst or inmost in the natural principle, see n. 59lv,
6028, 6031, 6068.
6081. "And Pharaoh spake unto Joseph, saying." — That
hereby is signified perception in the natural principle where
scientifics are, appears (1.) from the signification of saying, as
denoting perception, whicli has been frequently shown above ;
(2.) from the representation of Pharaoh, as denoting the natural
principle wherein the scientific is, see n. 5799, 6015, 6063; and
(3.) from the representation of Joseph, as denoting the internal
principle, whence the natural derives perception, seen n. 5469.
6082. "Thy fathei and thy brethren are come unto thee."
— That hereby is signified the influx of the internal celestial
principle into the spiritual good from the natural principle, and
into the truthis of the church in the latter principle, appeal's
from the representation of Israel, (who is here the father.) as
denoting spiritual good from the natural principle, see n. 5801,
5803, 5806, 5812, 5817, 5819, 5826, 5833 ; and from the repre-
sentation of his sons, (who are here the brethren.) as denoting
the truths of the church in the natural principle, see n. 5414,
GENESIS.
[Chap, xlvii.
5879, 5951. Influx of the internal celestial principle is signified,
because these things were said to Joseph, by whom the internal
celestial principle is represented, n. 5869, 5877 ; and influx into
vhe natural or external principle comes from the internal.
6083. " The land of E^ypt, it is before thee."— That hereby
is signified that the scientifics of the natural mind are under the
direction of the internal celestial principle, appears from the
signification of the land of Egypt^ as denoting the natural mind
where scientifics are, see n. 5276, 5278, 5280, 5288, 5301 ; and
from the signification of before tkee^ as denoting under the direc-
tion of the internal celestial principle, which is Joseph, n. 5869,
5877.
6084. " In the best of the land cause thy father and thy
brethren to dwell." — That hereby is signified that they may live
in the inmost of the scientifics, appears (1.) from the significa-
tion of the hest of the land, as denoting the inmost of the natural
mind wherein scientifics are, of which we shall speak presently,
for the land of Egypt is that mind, see just above, n. 6083 ;
(2.) from the sigr)ification of dwelling^ as denoting to live, see
n. 1293, 3384, 3613, 4451, 6051 ; and (8.) from the representa-
tion of Israel and his sons, who are the father and the brethren
who should live there, as denoting spiritual good from the
natural principle and the truths of the church in that principle,
see above, n. 6082. The best denotes the inmost, because that
is the best which is kept directly under the view, for the eye is
always directed to that which most affects and delights ; and
what is kept directly under it, is also the inmost, because it is
in the centre, and hence before the eye in the greatest light ;
surrounding objects are in the circumference, and hence they
are less clear, and at length obscure, because they do not de-
light and afl"ect so juuch. The case is similar with scientifics
before the internal sight, whose objects are no other than scien-
tifics and truths ; to whieh the sight is directed by the delight
and good contained in them. But it is to be noted, that truths
and ilie scientifics agreeing with them come directly under the
view, that is, are in tlie inmost, witli those whom spiritual and
celestial truths delight and afl"ect, for to them these truths are
the best things ; wliereas falses and the scientifics in agreement
with them come directly under the sight, or are in the inmost,
with those who are aftected and delighted by the evils of self-
.ove and the love of the world; see also wliat was said, n.
6068.
6085. "Let them dwell in the land of Goshen."— That
hereby is signified where the midst is, appears from the signi-
fication of dwelling, as denoting to live, see just above, n. 6084 ;
and from the signification of the land of Goshen, as denoting
the midst or inmost in the natural principle, see n. 5910, 6028,
6031, 6068.
6083—6088.]
GENESIS.
431
6086. " And if thon knowest any men of stontncss among
them." — That hereby are signified things more excellent in doc-
trine, appears from the signification of men of stoutness, as de
noting such things : for man (mV) signifies OTie who is intelligent,
and also truth, n. 158, 265, 749, 10U7, 3134, 4823, consequently
doctrine, and stout signifies /what is excellent; for in the ori
ginal tongue, stoutness is expressed by a word which also sig
uifies strength and virtue, and in the internal sense these denote
what is prevalent, thus what is more excellent.
6087. "Then make them rulers over my cattle." — That
hereby is signified that they are the primary things of scien-
tifics, appears from the signification o{ rulers, or princes, as de-
noting things primary, see n. 1482, 2089, 5044; and from the
signification of cattle, as denoting truths productive of good, see
n. 6016, 6045, 6048 ; in the present case it denotes scientifics
Froductive of truths, because it is said, over my cattle, viz.,
haraoh's, by whom are represented scientifics in which are
truths, not truths in which is good.
6088. Verses 7 — 10. And Joseph caused Jacob his father
to come, and set him. before Pharaoh • and Jacob blessed Pha-
raoh. And Pharaoh said unto Jacob, How many are the days
of the years of thy life? And Jacob said unto Pharaoh, The
days of the years of my sojournings are a hundred and thirty
years : few and evil have been the days of the years of 7ny life,
and have not attained unto the days of the years of the life of
my fathers, in the days of their sojournings. And Jacob blessed
Pharaoh, and went out from before Pharaoh. And Joseph
caused Jacob his father to come, signifies the presence of gen-
eral truth from the internal principle. And set him before Pha-
raoh, signifies insinuation into the general principle of scienti-
fics. And Jacob blessed Pharaoh, signifies a sacred desire for
conjunction and consequent fructification. And Pharaoh said
unto Jacob, signifies perception in the natural principle where
scientifics are, concerning the general ti uth of the church. How
many are the days of the years of thy life? signifies concerning
the state of natural life from the spiritual. And Jacob said unto
Pharaoh, signifies the reply. The days of the years of my
sojournings, signifies concerning the successive state of life.
Are a hundred and thirty years, signifies state and quality. Few
and evil have been the days of the years of my life, signifies
that the state of the natural life was full of temptations. , And
have not attained nnto the days of the years of the life of my
fathers, signifies that it was not elevated to the state of the life
of prior [principles]. In the days of their sojournings, signifies
as to the state ol their life. And Jacob blessed Pharaoh, signi-
fies a sacred desire, as before, for conjunction and consequent
fructification. And went out from before Pharaoh, signifies
separation as to time.
482
GENESIS.
[Chap, xlvii.
6089. *' And Joseph caused Jacob his father to come." —
That liereby is signified the presence of general truth from the
internal principle, appears (1.) from the signification of causing
to come, or of bringing, as denoting to present, and of coming
to any one, as denoting presence, see n. 593i, 6063 ; and (2.)
from the representation of Jacob, jas, denoting tlie doctrine of
natural truth, also natural truth, see n. 3305, 3509, 3525,
3546, 4538 ; in the present case, he denotes truth in general,
because liis sons represent trutlis in particular. Tlie reason
why it is from the internal principle, is, because Joseph is tho
internal principle, from which is derived truth in the natural
principle. General truth {verum comynune) is called the father
of Joseph, because it is first of all insinuated into man, and is
afterwards enriched with particular truths, of which, at length,
an intuitive perception from the internal principle exists, oi
reason and intellect. This is very manifest in man, for his
judgment grows from infancy ; and it is the same with spirit-
ual trutlis and goods, when man is born anew, or regenerated.
But after that the internal exists from general truth in the
natural principle, the state is changed, and the internal no
longer acknowledges truth in the natural principle for a lather,
but for a servant ; that it is a servant, is pointed out by Joseph's
dream concerning his father, "That the sun and moon and
eleven stars should bow themselves to him; wherefore his
father said, What is this dream which thou liast dreamed?
Shall I and thy mother and thy brethren come to bow down
ourselves to tliee to the earth?" Gen. xxxvii. 9, 10; and there-
fore his father is so often, before Joseph, called his servant by
the sons. Gen. xliii. 28 ; xliv. 24, 27, 30, 31 ; Joseph also was
lord in the whole land of Egypt, and thus even over his father.
6090. " And set him before Pharaoh." — That hereby is sig
nified insinuation into the general principle of scientifics, ap-
pears from what was explained above, n. 6071.
6091. "And Jacob blessed Pharaoh," — That hereby is sig-
nified a sacred desire for conjunction and consequent fructifica-
tion, appears from the signification of hlessing, as here denot-
ing a sacred desire for the conjunction of truth with the scien-
tific in the natural principle, for this conjunction is here treated
of. To bless has several significations, it involves all things
tliat are good, and also that are prosperous, in the spiritual
sens^ ; hence it signifies to be gifted with the good of love and
charity, n. 3185, 4981 ; and also conjunction, n. 3504. 3514,
3530, 3565, 3584 ; and likewise fructification from the affection
of truth, n. 2846; also a sacred wish of prosperity, n. 3185 ;
in the present case, therefore, a sacred desire for that which is
here treated of, viz., conjunction and thereby fructification.
Fructification is a consequence of conjunction, inasmuch as
when conjunction is effected, good increases and truth multi-
6089—6097.]
GENESIS.
433
plies, for in such case there is a marriage of good and truth,
from wliich such effects are produced : these effects were before
impossible, except as grounded in whoredom, but the good pro-
duced from this source is spurious, and also the truth, the good
having respect to self, and the truth deriving its sapience from
that good.
6092. " And Pharaoh said unto Jacob." — That hereby is
signified perception in the natural principle where scientifics
are, concerning the general truth of the church, appears (1.)
from the signification of saying^ as denoting perception, see
above, n. 6063 ; (2.) from the representation of Pharaoh^ as
denoting the natural principle where scientifics are, see n. 5799,
6015 ; and (3.) from the representation of Jacob, as denoting
the general truth of the church, see above, n. 6089.
6093. " How many are the days of the years of thy life ?"
— -That hereby is signified concerning the state of the natural
life from the spiritual, appears (1 .) from the signification of
days, and also of years, as denoting states, see n. 23, 487, 488,
493, 893, 2788, 3462, 3785, 4850; and (2.) from the significa-
tion of life, as denoting spiritual life, see n. 5407, 5890 ; in the
present case it denotes spiritual life in the natural principle, or
the natural principle from the spiritual.
6094. " And Jacob said unto Pharaoh." — ^That hereby is
signified reply, appears without explanation.
6095. " The days of the years of my sojournings." — ^Tliat
hereby is signified concerning the successive states of life, ap-
pears from the signification of days and years, as denoting
states, see just above, n. 6093 ; and from the signification of
sojournings, as denoting life and instruction, see n. 1463, 2025,
3672, thus a successive state of life.
6096. " Are a hundred and thirty years." — That hereby is
signified state and quality, appears from this consideration,
that in the Word all numbers signify things, see n. 575, 647,
648, 755, 813, 1963, 2075, 2252, 3252, 4264, 4495, 4670, 5265,
thus the state and quality of the thing which is treated of
This number, therefore, specifically signifies the state and qual-
ity of the life which had appertained to Jacob hitherto, that
is, the state and quality of the spiritual life, which the natural
principle at this time had from the spiritual.
6097. " Few and evil have been the days of the years of
my life." — That hereby is signified that the state of tlie natural
life is full of temptations, appears from the signification of days
and years, as denoting states, see above, n. 6093, 6095 ; and from
the signification of the life of Jacob, as denoting spiritual life
in the natural principle, see above, n. 6093 ; temptations in
that state are signified by the days having been evil. All
temptations appear evil, because they are interior anxieties and
griefs, and as it were damnation ; for on such occasions man is
434
GENESIS.
[Chap, xlvii.
let into the state of his evils, consequently amongst evil spirits,
who accuse and thereby torment his conscience ; nevertheless
the angels defend, that is, tlie Lord by the angels, Wlio keeps
the man in hope and trust, which are the powers of combat
from an interior principle, whereby he resists. The natural
principle is especially let into temptations when it is to receive
the spiritual, because the evils of life and falses of doctrine
reside in the natural principle ; on this account Jacob saith this
of himself, for by him the natural principle as to truth is here
represented.
6098. " And have not attained unto the days of the years
of the life of my fathers." — That hereby is signified that he was
not elevated to the state of tlieir life, appears from the signifi-
cation of attaining unto, as denoting' to be elevated, of which
we shall speak presently ; and from the signification of days
and years of life, as denoting states of the spiritual life, see
above, n. 6093, 6095, 6097. Here, attaining unto, denotes to
be elevated, because his fathers Isaac and Abraham represented
more elevated, that is, more interior principles, than he ; Abra-
ham represented in the supreme sense the very Divine [princi-
ple] itself of the Lord, Isaac the Divine rational [principle] of
the Lord, and Jacob His Divine natural. That Abraham rep-
resented the very Divine itself of the Lord, may be seen, n.
1965, 1989, 2011, 3245, 3251, 3305, 3439, 3703, 4615 ; that
Isaac represented the Divine rational may be seen, n. 1893,
2066, 2072, 2083,2630, 2774, 3012, 3194, 3210, 4615; tl>at
Jacob represented the Divine natural as to truth and good,
may be seen, n. 3305, 3509, 3525, 3546, 3576, 3599, 4286,
4538, 4570, 4615. Hence also by Abraham is represented the
celestial principle in man, by Isaac the spiritual, and- by Jacob
the natural, because the regeneration of man is an image of
the glorification of the Lord, see n. 3138, 3212, 3296, 3490,
4402, 5688. From these considerations it is now evident, that
by not attaining unto the days of the years of the life of my
fathers, is signified that he was not elevated to the state of
their life.
6099. "And Jacob blessed Pharaoh." — That hereby is sig-
nified a sacred desire for conjunction and consequent fructiti-
cation, see above, n. 6091.
6100. " And went forth from before Pharaoh." — That
hereby is signified separation as to time, appears from the sig-
nification of going forth, as denoting to be separated, in the
present instance, as to time, from the natural principle where
scientifics are, which are represented by Pharaoh. In regard
to this signification of going forth, as denoting separation as to
time, the case is this : tlie subject treated of in the preceding
pages was the conjunction of spiritual good from the natural
principle, which is Israel, and of the truths of f\\Q church in
6098—6103.]
GENESIS.
435
the natural principle, which are his sons, with the internal ce-
lestial principle, which is Joseph ; but not as yet concerning
conjunction with the natural principle, but only concerning
insinuation. In what now follows, that conjunction is treated
of, verse 13 to 27 of this chapter, see the contents, n. 6059,
6060 ; hence it is, that by Jacob going forth from before Pha-
raoh, is signified separation as to time.
6101. Verses 11, 12. A7id Joseph caused his father and
hi» h'eth7'en to dwell, and gave theiti a possession in the land
of Egypt, in the best of the land, in the land of liameses, as
Pharaoh had commanded. And Joseph sustained his father
and his hrethren, and all his father''s house, loith hread, to the
mouth of an infant. And Joseph caused his father and his
brethren to dwell, signifies the life of spiritual good and of the
truths of the church from the internal. celestial principle. And
gave them a possession in the land of Egypt, in the best of the
land, signifies in the inmost of the natural mind where scien-
tifics are. In the land of Rameses, signifies the inmost of the
mind, and its quality. As Pharaoh commanded, signifies with
the consent of the natural principle where scientifics are. And
Joseph sustained his father, and his brethren, and all his father's
house, with bread, signifies that from the internal celestial
principle there was a continual influx of good into spiritual
good and the truths of the church in the natural principle,
whence was their life. To the mouth of an infant, signifies
each according to the quality of the good of innocence.
6102. "And Joseph caused his father and his brethren to
dwell." — ^That hereby is signified the life of spiritual good and
of the truths of the church from the internal celestial principle,
appears (1.) from the signification of dwelling, as denoting life,
see n. 1293, 3384, 3613, 4i51, 6051 ; (2.) from the representa-
tion of Isi^ael, who is here the father, as denoting spiritual
good from the natural principle, see n. 5801, 5803, 5806, 5812,
5817, 5819, 5826, 5833 ; (3.) from the representation of his sons,
who are here the brethren, as denoting the truths of the church
in the natural principle, see n. 541-4, 5879, 5951 ; and (4.) from
the representation of Joseph, as denoting the internal celestial
principle, see n. 5869, 5877. From these considerations it is
evident, that by Joseph causing his father and his brethren to
dwell, is signified the life of spiritual good, and of the truths
of the church, from the internal celestial principle.
6103. "And gave them a possession in the land of Egypt,
in the best of the land."— That hereby is signified in the in-
most of the natural mind where scientifics are, appeai-s (1.^ from
the signification of possession, as denoting a station of spiritual
life, see u. 2658 ; (2.) from the signification of the larul of
Egypt, as denoting the natural mind where scientifics are, see
n. 6276, 5278, 5280, 5288, 5301 ; and (3.) from the signification
436
GENESIS.
[Chap, xlvii.
of the lest of the land, as denoting the inmost, see above, n.
6084. Hence it is evident, that by giving tliem a possession
in the land of Egypt, in the best of the land, is signified a sta-
tion of spiritual life in the inmost of the natural mind where
scientifics are.
6104. " In the land of Rameses." — ^That hereby is signified
the inmost of the mind and its quality, appears from this con-
sideration, that all names in the Word, both of persons and of
places, signify things, see n. 1888, 3422, 4298, 4442, 5095,
5225. And whereas the land of Goshen is the inmost of the
natural mind, n. 5910, 6028, 6031, 6068, therefore Rameses,
which was the best tract of land in the land of Goshen, is the
inmost of the spiritual in the natural mind. But the quality
of this inmost can scarcely be comprehended by man, for it
contains innumerable and ineffable things, which can only be
seen in the light of heaven, and thus by the angels ; in the
same manjier as the quality of the other names, both of places
and persons, which occur in the Word.
6105. "As Pharaoh had commanded." — That hereby is sig-
nified with the consent of the natural principle where scienti-
fics are, appears from the signification of commanding, as de-
noting influx, see n. 5486, 5732, but in the present case it
denotes consent, because the natural principle, represented by
Pharaoh, derives every thing from the internal by influx ;
wherefore what the natural principle commands, appears in-
deed as if commanded by it, but it is from the internal, and
thus is consent. The natural principle of man in regard to
the internal is almost as the speech of man in regard to thought :
it appears as if the speech of man commands or gives orders,
but it is the thought.
6106. "And Joseph sustained his father and his brethren,
and all his father's house, with bread." — That hereby is signi-
fied that from the internal celestial principle there was a con-
tinual influx of good into spiritual good and the truths of the
church in the natural principle, whence was their life, appears
(1.) from the signification of sustaining with 'bread, as denot-
ing an influx of good, for to sustain denotes here continually
to flow-in, Avhence man has spiritual life, and bread is the good
of love, see n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813,
4211, 4217, 4735, 4976, 5915 ; (2.) from the representation of
Joseph, as denoting the internal celestial principle, see n. 5869,
5877 ; (3.) from the representation of Israel, who is here the fa-
ther, as denoting spiritual good from the natural principle ; (4.)
from the representation of liis sons, who are here the brethren,
as denoting the truths of the church in the natural principle,
Bee above, 6102 ; and (5.) from the signification of all hisfathei^^s
house, as denoting in one complex all that is ofand from spirit-
ual good. Hence it is evident, that by Joseph sustaining his
6104—6108.]
GENESIS.
437
father and Ills brethren, and all his father's house, with bread,
is signified continual influx of the good of love from the inter-
nal celestial principle, into spiritual good and the truths of the
church in the natural principle, and into all things which are
of and from spiritual good.
6107. To the mouth of an infant." — ^That hereby is signi-
fied each according to the quality of the good of innocence,
appears from the signification of to the mouth, as denoting
each and according to the quality ; and from the signification
of infant, as denoting the good of innocence, see n. 430, 2126,
3183, 5608, In regard to influx from the internal celestial prin-
ciple into spiritual good and into the truths of the church in
the natural principle being according to the quality of the good
of innocence, the case is this : innocence is that which from
the inmost principle qualifies every good of charity and of love ;
for the Lord flows-in through innocence into cliarity, and so
much as there is of innocence, so much of charity is received,
for innocence is the very essential of charity, see n. 2780, 3111,
3183, 3994, 4797, 6013. What innocence is, may be seen as
in a mirror from infants, in that they love their parents, and
trust to them alone, neither have they any solicitude but to
please their parents, thus they have food and raiment not only
for necessity, but also for delight ; and inasmuch as they love
their parents, they do from a delight of aff'ection whatsoever is
agreeable to them, thus not only what they command, but also
what they may be supposed willing to command ; moreover
they pay no respect to themselves ; not to mention several
other particulars. It is however to be noted, that the inno-
cence of infants is not real innocence, but only its resemblance ;
real essential innocence dwells only in wisdom, see n. 2305,
2306, 3494. 4797 ; and wisdom consists in behaving towards
the Lord as infants behave towards their parents, from the good
of love and of faith, as stated above.
6108. Yei-ses 13 to 26. And there was no bread in all the
land, because the famine was exceedingly grievous / and the
land of Egypt and the land of Canaan fainted from before
the famine. And Joseph gathered up all the silver that was
found in the land of Egypt and in the land of Canaan, for the
provision which they bought j and Joseph caused the silver to
come into the hoxise of Phamoh. And when the silver failed
in the land of Egypt and in the land of Canaan, all Egypt
came unto Joseph, saying. Give us bread ; for why should we
die near thee, because the silver faileth ? And Joseph said. Give
your cattle ; and I will give you for your cattle, %f silver fail-
eth. And they brought their cattle unto Joseph, and Joseph
gave them bread for the horses, and fm' the cattle of the flock^
and for the cattle of the herd, and for the asses ; and he j)ro-
vided then with bread for all their cattle, in that year. And
438
GENESIS.
[Chap, xlvii
t/iis year was ended, and they came to Mm in the second year,
and said unto htm, We will not conceal it from our lord, that
indeed the silver is consumed, and our lord hath the cattle of
the heast ^ there is nothing left before our Iw^d, except our body
and our ground. Wherefore shall we die before thine eyes, both
we and also our ground? Buy us and our ground for bread,
and we and our ground will be servants unto Pharaoh: and
give us seed, that we may live and not die, that the ground be
not desolate. And Joseph bought all the land of Egypt for
Pharaoh, and the Egyptians sold every man his field, because
the famine pi^evailed aver them ; and the land became Pha-
raoh's. And he removed that people to the cities, from one end
of the border of Egypt even to the other end thereof. Only the
ground of the priests he did not buy, because a portion was
apj)ointed to the priests by Pharaoh, and they did eat their ap-
pointed portion, which Pharaoh gave them : wherefore they did
not sell their ground. And Joseph said unto the people, Behold,
I have bought you this day, and your ground for Pharaoh j
lo ! here is seed for you, and ye shall soxo the ground. And tt
shall be in the jpi'oduce, that ye shall give the fifth part unto
Pharaoh, and four parts shall be for yourselves, for seed of the
field and for your food, and for them in your houses, and' for
food for your infants. And they said. Thou hast made us
alive / let us find grace in the eyes of our lord, and we will be
servants to Pharaoh. And Joseph appointed it for a statute
evefi to this day over the land of Egypt, that a fifth part should
be for Pharaoh : except the ground of the priests only, which
became not Pharaoh's. And there was no bread in all the land,
signifies that good no longer appeared. Because the famine
was exceedingly grievous, signifies desolation. And the land of
Egypt and the land of Canaan fainted from before the famine,
signifies that this was in the natural principle, and within the
church. And Joseph gathered up all the silver, signifies that
every true and suitable scientific. That was found in the land
of Egypt and in the land of Canaan, signifies which was in the
natural principle and in the church. For the provision which
they bought, signifies that by it they were sustained. And
Joseph caused the silver to come into the house of Pharaoh,
signifies that it all was referred to the general princmle in the
natural. And when the silver failed in the land of Egypt and
in the land of Canaan, signifies that scientific truth and what
was suitable was no longer conspicuous in the natural princi-
ple, and within the church, by reason of the desolation. All
Egypt came unto Joseph, signifies application to the internal
principle. Saying, Give us bread, signifies supplication concern-
ing the support of spiritual life. For why should we die near
thee, because silver faileth? signifies that otherwise by reason of
the defect of truth there would be spiritual death. And Joseph
6108.J
GENESIS.
said, signifies the internal principle from which came the
repl}'. Give your cattle, and I will give you for your cattle,
signifies that they should ofi'er the goods of truth, and should
be sustained. If silver faileth, signifies if truth was no longer
conspicuous to them. And they brought their cattle unto
Joseph, signifies that the goods of truth were offered. And
Joseph gave them bread, signifies support as to spiritual life.
For the horses, signifies scientifics from the intellectual princi-
ple. And for the cattle of the flock, and for the cattle of the
herd, signifies interior and exterior goods of truth. And for the
asses, signifies things of service. And he provided them with
bread for all their cattle, signifies support by the influx of good
from the internal principle. In that year, signifies the period of
that state. And this year was ended, signifies desolation after
the period of this state. And they came unto him in the second
year, signifies the beginning of the following state. And said
unto him. We will not conceal it from our lord, signifies per-
ception that it was known to the internal principle. That in-
reason of the desolation. And our lord hath the cattle of the
beast, signifies the good of truth in like manner. Tliere is
nothing left before our lord except our body and our ground,
signifies that the receptacles of good and truth were altogether
desolated. Wherefore shall we die before thine eyes, both we
and also our ground? signifies if they are desolated, that there
is Jio longer spiritual life from the internal principle. Buy us
and our ground for bread, signifies the appropriation of each
that they may be sustained with good. And we and our ground
will be servants unto Pharaoh, signifies total submission. And
give us seed, signifies thereby the influx of the good of cliarity
and of the truth of faith. That we may live and not die, signi-
fies spiritual life thence, and no longer fear of damnation. Tliat
the ground be not desolate, signifies that the mind shall be
cultivated with the scientifics of the church. And Joseph
bought all the land of Egypt for Pharaoh, signifies that the
internal principle appropriated to itself the whole natural mind
where scientifics are, and placed it under general guidance and
protection. And the Egyptians sold every man nis field, sig-
nifies the abdication and subjection of all things which are
serviceable to the church. Because the famine prevailed over
them, signifies because there was desolation even to despair.
And the land became Pharaoh's, signifies that all things were
subject to the natural principle which was under the guidance
the cities, signifies that scientific truths were referred to doctri-
nais. From one end of the boi'der of Egypt, even to the other
end thereof, signifies extension through the whole natural prin-
ciple where scientifics arc. Only the ground of the priests he
deed the silver is consumed,
lifies truth not conspicuous by
MO
GENESIS.
Chap, xlvii.
did not buy, signifies that the internal principle from the natu-
ral procured to itself the faculties of receiving good, because
they are from itself. Because a portion was appointed to the •
priests by Pharaoh, signifies that it was ordained by the natu-
ral principle which was under the guidance and government
of the internal. And they did eat their appointed portion,
which Pharaoh gave them, signifies that goods did not appro-
priate to themselves moie than according to orderly arrange-
ment. Wherefore they did not sell their ground, signifies that
on that account they had no need to abdicate and submit them.
And Joseph said unto the people, signifies influx of the internal
principle into scientific truths. Behold, I have bought you this
day and your ground for Pharaoh, signifies that it procured
those things to itself, and subjected them to the general princi-
ple in the natural, which was under the guidance and govern-
ment of the internal. Lo! here is seed for you, and ye shall sow
the ground, signifies the good of' charity and the truth of faith,
which were to be implanted. And it shall be in the produce,
signifies fruits thence derived. That ye shall give the nfth part
unto Pharaoh, signifies remains, that they are for the general
principle which is under the guidance and government of the
internal. And four parts shall be for yourselves, signify those
things which were not yet remains. For seed of the field, signifies
for nourishment of the mind. And for your food and for them
in your houses, signifies that thence the good of truth msiy be
in all things, collectively and individually. And for food for
your infants, signifies in those things which aie of innocence.
And they said. Thou hast made us alive, signifies spiritual life
in no otlier manner, nor from any other source. Let us find
grace in the eyes of our lord, signifies the will that thus things
may be subjected, and humiliation. And we will be servants to
Pharaoh, signifies that they renounce their proprium, and sub-
mit to the natural principle which is under the guidance and
government of the internal. And Joseph appointed it for a stat-
ute, signifies what was concluded from consent. Even unto this
day, signifies to eternity. Over the land of Egypt, that a fifth
part should be for Pharaoh, signifies remains, as before. Except
the ground of the priests only, which became not Pharaoh's,
eignifies the faculties of receiving good, that they are immedi-
ately from the internal principle.
6109. "And there was no bread in all the land." — ^That
hereby is signified that good no longer appeared, is manifest
from the signification of bread, as denoting the good of love
and charity, see just above, n. 6106 ; and from the signification
of there being none in all the land,, as denoting that it no longer
appeared. The subject treated of in the following verses is
concerning the internal celestial principle, that it reduced all
things in the natural principle into order under the geuBral
6109, GllO.J
GENESIS.
441
principle, to effect the conjunction of scientifics with the truths
of the church, and by those truths with spiritual good, and by
this good with the internal celestial principle. But as the
reduction of scientifics into order under a general principle can
only be effected by A-astations of good and desolations of truth,
and by subsequent supports, therefore both the former and the
latter are .treated of in the internal sense in the following verses.
These thiners, however, are but seldom effected in man during
his life in the world, for several reasons ; but in the other life
they take place in all who are regenerated ; and since they do
not take place in man in the world, it is no wonder tliat they
appear as things unknown to him, and are presented as arcana,
of wliich he had never before heard.
6110. " Because the famine was exceedingly grievous." —
That hereby is signified desolation, appears from the significa-
tion of /a7nint , as denoting a want of good and of knowledges,
see n. 146U, 3364-, 5277, 5279, 52S1, 5300, 5579, 5S93, thus the
famine being exceedingly grievous denotes desolation, see n.
5360, 5376, 5415, 5576. As to desolation, it must be known,
that truths and goods and the knowledges thereof constitute
the spiritual life of those who are in heaven, as these are the
celestial and spiritual- foods with which they are nourished,
and which are given them daily by the Lord. When it is
morning with them, goods are administered ; when mid-day,
truths are administered ; but when it is evejiing, they fail, until
twilight and the return of morning : on these occasions they
are kept ia an appetite, which is such, that they desire those
foods more than the hungry long for food on earth. This state
is signified by femine, and is a species of desolation, but not
such as takes place amongst those who are in the inferior earth,
see n. 698, 699, 1106 to 1113. That the angelic heaven has
such an appetite for truths and goods, and the knowledges
thereof, can scarcely appear credible to any one in the world ;
for they who are intent only on gain and glory, and pleasurable
indulgences, must necessarily wonder that such things consti-
tute the life of angels, and will say, "What are the knowledges
of good and truth to me ? what life is to be derived from them ?
the things which give life, and the delight of life, are riches,
honours, and pleasures. But let such know, that the life derived
from the latter is the life of the body, which perishes with the
body, not the life of the soul, which remains to eternity ; and
that they but ill consult their own good, who, during their
abode in the world, neglect to think about spiritual life. Deso-
lation is also for the sake of appetite, according to wliich, goods
aad truths are received ; and when the desires which are
grounded in appetite are obtained, they cause satisfaction and
happiness; wherefore in the other life, they who are in desola-
tion are soon refreshed, and enjoy their desires: by such vicis-
GENESIS.
[Chap, xlvii.
situdes all are perfected. It is worthy of observation, that the
changes of day in the natural world, viz., morning, mid-day,
evening, night, and the return of morning, represent the vicissi-
tudes in the spiritual world, only with this difference, that the
vicissitudes of the spiritual world flow-in to the understanding
and will, and present those things which are of life ; but the
vicissitudes in the natural world flow-in to the things of the
body, and support them. It is still more worthy of observa-
tion, that the shades of evening and the darkness of night do
not come from the Lord, but frona the propriums (selfhoods) of
angels, of spirits, and of men : for the Lord as a sun is contin-
ually shining, and flowing-in, but the evils and falses derived
from the proprium, inasmuch as they are in men, spirits, and
angels, turn them from the Lord, and thus lead them into the
shades of evening, and the evil into the darkness of night ; in
like manner as the sun of our world is continually shining and
giving forth his influence, but the earth by its circumrotation
turns itself away from him, and passes into shades and dark-
ness. The reason why such phenomena exist in the natural
world is, because the natural world exists from the spiritual
world, and thence also subsists ; hence it is, that universal na-
ture is a theatre representative of the Lord's kingdom, see n.
3483, 4939. The reason why the above vicissitudes exist m the
spiritual world is, that all who are in heaven may be contin-
ually perfected ; hence also such vicissitudes take place in the
natural world, for otherwise all things therein would perish
with drought. Nevertheless it is to be noted, that in heaven
there is no night, but only evening, which is succeeded by the
twilight that precedes the morning; but in hell there is night:
there are also vicissitudes in hell, but contrary to the vicissi-
tudes in heaven, morning in hell being the heat of lusts, and
mid-day the itch of falsities ; evening is anxiety, and night
is torment ; nevertheless night bears rule through all these
changes, which are alone occasioned by the variations of the
shade and darkness of night. It is further to be noted, that in
the spiritual world the vicissitudes are not alike with one as
with another ; also that the vicissitudes in that world are not
distinguished into stated times, inasmuch as they are caused by
variations of state ; for instead of times in the natural world,
there are states in the spiritual world, see n. 1274, 13S2, 2625,
2788, 2837, 3254, 3356, 4814,- 4816, 4882, 4901.
6111. "And the land of Egypt and the land of Canaan
fainted from before the famine." — That hereby is signified that
this desolation was in the natural principle where scientiflcs
are, and within the church, appears (1.) from the signification
of the land of Egypt, as denoting the natural mind where
scientifics are, see n. 5276, 5278, 5280, 5288, 5301 ; (2.) from
the signification of the land of Canaan^ as denoting the churcli,
6111— G115.]
GENESIS.
443
see above, n. 6067 ; and (3.) from the signification of famine,
as denoting desolation, according to what was said just above,
n. 6110. Hence it is evident, that by the land of Egyjit and
the land of Canaan fainting from before the famine, is signified
that desolation was in the natural principle where scientifics
are, and within the church.
6112. "And Joseph gathered uj) all the silver." — ^That
hereby is signified every true and suitable scientific, appears
(1.) from the signification of gathering, as denoting to collate
into one ; (2.) from the representation of Joseph, as denoting
the internal celestial principle, of which frequent mention has
been made above ; and (3.) from the signification of silver, as
denoting truth, see n. 1551, 2954, 5658, but in the present case
the true and suitable scientific, for it is said of the silver in the
land of Egypt and in the land of Canaan, as immediately fol-
lows. Hence, by Joseph collecting all the silver, is signified
that the internal celestial principle collated into one every true
and suitable scientific. A scientific is said to be true and suit-
able, when it is not darkened by fallacies, which, so long as
they cannot be dispersed, render the scientific unsuitable; a
scientific is also said to be true and suitable, which has not
been perverted by applications to falses and to evils, by others
or by one's-self, for these, when once impressed on any scien-
tific, remain ; the scientific therefore, which is free from such
vitiations, is true and suitable.
6113. "That was found in the land of Egypt and in the land
of Canaan." — That hereby is signified which was in the natural
principle and in the church, appears from the signification of
the land of Egypt, as denoting the natural principle where
scientifics are, see above, n. 6111 ; and from the signification
of the land of Canaan, as denoting the church, see also above,
n. 6067. By the church is here meant that which is of the
church with man ; a man is a church -when he is principled in
good and truth, and a company of such men constitutes the
church in general.
6114. " For the provision which they bought." — ^That here-
by is signified that by it they were sustained, appears from the
signification oi provision, as denoting the truth of the church,
see n. 5402 ; and from the signification of huying, as denoting
to appropriate, see n. 4397, 5374, 5397, 5406, 5410, 5426 ; hence
denoting to be sustained, for the subject treated of is spiritual
food, signified by provision, which food, when appropriated,
sustains the spiritual life.
6115. " And Joseph caused the silver to come into the
house of Pharaoh." — That hereby is signified that it was all
referred to the general principle in the natural, appears (1.)
from the signification of causing to come, as denoting to refer,
and to introduce ; (2.) from tlie signification of silver, as denot-
444
GENESIS.
[Chap, xlvii.
ing the true and suitable scientific, see u. 6112 ; ami (3.) tVoiu
the representation of Pharaoh, as denoting the natural pi iuci-
pie in general, see n. 5160, 5799, 6015 ; hence the house of
rharaoh denotes the general principle in the natural, because
it is the all thereof in the complex. In regard to true and
suitable scientitics being referred to a general principle, it is tc
be noted that all scientifics, as well as all truths, of whatsoever
kind, must be referred to a general principle, in order to be
any thing, and they must be placed and contained in, and under
a generfu pi-inciple ; for otherwise they are instantly dissipated.
That scientifics and truths may be something, they must have a
form induced, in which they may mutually respect each other ;
and this cannot be effected, unless they be consociated under a
general principle : wherefore the general principle is that
which keeps them together in a form, and causes each therein
to have its quality. The general principle itself also, together
with other general principles, must be referred under more
general principles, and these latter again under the most gen-
eral ; otherwise the general principles also, and likewise the
more general, would be dissipated. The most general Uni-
versal principle, from which all things are kept together, is the
Lord Himself, and that which keeps them together is the
Divine Truth proceeding from Him ; the more general princi-
ples are the general societies in the spiritual world, into which
the Divine Truth flows, and distinguishes them in general one
from another ; the general principles are the less general socie-
ties, under each more general principle. The more general
societies are those to which the members, oi'gaus, and viscera in
man correspond, which by a wonderful connection are in such
a form, that they mutually respect each other, and thus mutu-
ally keep each other together, and also present themselves as
one. In man the most general universal principle, which
keeps the singular parts together, is the soul ; thus also it is
the Divine Truth proceeding from the Lord, for this contin-
ually flows-in, and causes the soul to be of such a quality. The
Divine Truth proceeding from the Lord is what is called the
Word, by which all things were created, (John i. 1, 2, 3,) or
by which all things have existed, consequently by which all
things subsist. That all things in the universal natural world
are under a general principle, and each individual thing under
its own general principle and that otherwise they cannot sub-
sist, will be found to be true by every one who is willing to
attend to the things in nature.
6116. " And when the silver failed in the land of Egypt,
and in the land of Canaan." — That hereby is signified that tne
true and suitable scientific was no longer evident in the natural
principle and within the church, owing to the desolation, appears
(1.) from the signification failing, as denoting to be no longer
6116—6119.]
GENESIS.
445
evident; (2.) from the signification of silver^ as denotinj^ the
true and suitable scientific, see above, n. 6112 ; (3.) from the
signification of the land of Egypt, as denoting the natural prin-
ciple where scientifics are, see above, n. 6111 ; and (4.") from
the signification of the land of Canaan, as denoting the cliurch,
see also above, n. 6067 ; that it was owing to the desolation, is
evident from the preceding, see n. 6110.
6117. "AllEgN-pt came unto Joseph." — Tliat hereby is sig-
nified application to the internal principle, appears (1.) from
the signification of coming to liim, as denoting to be applied ;
(2.) from the signification of Egypt, as denoting the scientific
principle, see above ; and (3.) from the representation Joseph,
as denoting the internal principle, see also above. That everv
scientific in the natural principle was nnder the guidance and
government of the internal, is signified bv Joseph being ruler
over the whole land of Egypt ; but the conjunction of the
truths of the church with tlie scientifics in the natural princi-
ple is what is now described in tlie internal sense.
6118. " Saying, Give us bread." — Tliat hereby is signified
concerning the support of spiritual life, appears (1.) from the
signification of giving, when predicated of bread, as denoting
to support ; and (2.) from the signification of bread, as denoting
spiritual life. For by bread specifically is signified the good
of love and of charity ; but in general, spiritual life is signified,
for then by bread all food is meant, as was shown, n. 2165 ; and
since all food in general is meant, spiritual life is meant, for in
the' spiritual sense food in general is all the good of love, and
also all the truth of faith, these two principles constituting
spiritual life.
6119. "For why should we die near thee, because the silver
faileth ?'' — That hereby is signified that otherwise, owing to a
deficiency of truth, there would be spiritual death, appears from
the signitication oi dying, as denoting spiritual death, of which
we shall speak presently ; and from the signification of silver
failing, as denoting a deficiency of truth ; that silver denotes
the true and suitable scientific, see n. 6112. There is spiritual
death when there is a deficiency of truth ; spiritual life consists
in exercises according to truths, consequently in uses ; for they
who are in spiritual life desire and seek after truths with a view-
to life, that is, that they may live according to them, and thus
with a view to uses ; as far therefore as they can imbibe truths,
according to which they are to efiect uses, so far are they in
spiritual life, because they are so far in the light of intelligence
and wisdom. When therefore truths fail, as is the case when
a state of shade comes on, which, in the Word, is signified by
evening, n. 6110, then spiritual life is in distress, for the thinga
of shade, that is, of spiritual death, present themselves, inas-
much as they are not then kept in ligiit, as heretofore, but are
446
GENESIS.
[Chap, xlvii.
remitted in some part into tlieir proprium ; hence, an image of
spiritual death, that is, of damnation, is presented from the
shade. That by death is signitied spiritual death, or damnation,
is manifest from very many passages in the Word, of which it
may suffice to adduce the following: " He shall judge the poor
in justice, and shall seize with rectitude the miserable of the
earth. On the other hand he shall smite the earth with the
rod of his mouth, and with the spirit of his lips he shall cause
the wicked to die,'''' Isaiah xi. 4, speaking of the Lord ; the
rod of the mouth and the spirit of the lips denote the Divine
Truth from which comes judgment ; to die denotes to be damned.
Again, shall swallow ujp death for ever and the Lord
Jehovah shall wipe away tears from off all faces," xxv. 8. Again,
" The dead shall not live ; the Rephaim shall not rise again, in
that thou hast visited, thou hast extinguished them," xxvi. 14.
Again, " Thy dead shall live, my dead body, they shall rise
again," xxvi. 19. Again, " Ye have said. We have made a
covenant with death, and with hell we have made a vision ; your
covenant with death shall be annulled, and your vision with hell
shall not stand," xxviii. 15, 18. And in Jeremiali, "Ye \vait
for light, but he turns it into the shadow of death, he turns it
into thick darkness," xiii. 16. And in Ezekiel, " Ye have pro-
faned me among my people for handfuls of barley, and for pieces
of bread, to slay the souls which should not die, and to make
alive the souls which should not live," xiii. 19, 22. And in
Hosea, " From the land of hell I will redeem them ; from death
I will deliver them i 0 death, I will be thy j^lagues, O hell, I
will be thy destruction," xiii. 14. And in David, " Tlxou
liftest me f rom the gates of death,'''' Psalm ix. 13. Again,
"Enlighten mine eyes, lest peradventure I may sleep death,^''
xiii. 3. Again, "The cords of death encompassed me, and
the cords of hell," xviii. 5. Again, " Like sheep they shall
be set in hell. Death shall feed upon them," xlix. 14. And
in the Apocalypse, " I have the keys of hell and of death,"
i. 18. Again, " He that overcometh shall not sufler hurt in
the second death," ii. 11. Again, "I know thy works, that
thou hast a name that thou livest, and art dead. Be watch-
ful, and strengthen the things that remain, which are ready
to die," iii. 1, 2. And in Matthew, "The people which sat
in darkness have seen a great light, and to them that sat in
And in John, " He who heareth my word, and believeth on him
who sent me, shall have eternal life, and shall not come into
judgment, but hath passed from death to life," v. 24. A^ain,
*' I go away, and ye shall seek me, and ye shall die in your sins /
• In our English version of the Bible this passage is rendered, "He will swal-
low up death in victory ;" but the Hebrew expression, here rendered in victory,
signifies also continually, or forever, and is so rendered by Schmidius and others
the region and shadow
6120— 6125.J GENESIS.
447
for unless ye believe that I am, ye shall die in your sins ; if any
one keep my word, he shall never see death,'''' viii. 21, 24, 51, 52.
Inasmuch as death signified damnation, those who were of tlie
representative church were forbidden to touch the dead ; and if
they touched, they were to be unclean, and were to be cleansed,
Ezek. xliv. 25; Levit. xv. 31; xxi. 1,2, 3; xxii. 8; Numb. vi.
6 to 12 ; xix. 11 to the end.
6120. " And Joseph said." — That hereby is signified the in-
ternal principle from which reply was made, appears from the
representation of Joseph, as denoting the internal principle, see
above ; that reply is denoted, is evident.
6121. "Give your cattle, and I will give you for your cattle."
— ^That hereby is signified that they should offer the goods of
truth, and should be sustained, appears (1.) from the signi-
fication of cattle, as denoting the goods of truth, see n. 6016,
6045 ; and (2.) from the signification of giving for thern, viz.,
bread, as denoting the support of sj)iritual life, see above, n.
6118.
6122. If silver faileth."— That hereby is signified if truth
be no longer conspicuous to them, appears from the signification
of silver failing, as denoting a deficiency of truth, thus that
truth is no longer conspicuous, see above, n. 6116,6119. Truth
is said not to be conspicuous, because in a state of desolation it
appears as if it had fled away ; nevertheless it is present,
for all truth and good, which have been given at any time by
the Lord to a man, spirit, or angel, remain, and nothing is
taken from them, but in a state of desolation they are obscured
by the proprium (selfhood) so as not to appear. Howbeit,
when a state of light returns, they are made present and con-
spicuous ; hence it is evident what is meant by truth not being
conspicuous.
6123. "And they brought their cattle unto Joseph."— That
hereby is signified that the goods of truth were ofi'ered, appears
from the signification of bringing, as denoting to be offered ;
and from the signification of cattle, as denoting the goods of
truth, see n. 6016, 6045.
6124. " And Joseph gave them bread." — That hereby is
signified support as to spiritual life, appears from the significa-
tion of giving bread, as denoting the support of spiritual life,
Bee above, n. 6118.
6125. " For the horses."- — That hereby are signified scien-
tifics from the intellectual principle, appears from the significa-
tion of horses, as denoting intellectual things, see n. 2760, 2761,
2762, 3217, 5321 ; and whereas they are predicated of Egypt,
by which scientifics are signified, horses here denote scientifics
from the intellectual principle. It may be expedient to say what
is meant by scientifics from the intellectual principle ; man has
an intellectual principle, and he has a will-principle, not only iu
448
GENESIS.
[Chap, xlrii.
his internal man, but also in liis external. Tlie intellectiuil
principle in man is increased, and grows from infimcy to his airo
of manhood, and consists in a view of things from the grounds
of experience and science, also in a view of causes from effects,
and likewise of consequences from a connection of causes ; thus
the intellectual principle consists in the comprehension and
perception of such things as relate to civil and moral life. It
exists by vij-tue of the influx of light from heaven, wherefore
every man may be perfected as to the intellectual principle.; it is
given to every one according to his application, life, and peculiar
turn of mind, nor is it wanting to any, if the mind be sane ;
and it is given to man in order that he may be in freedom and
choice, that is, in the freedom of choosing good or evil ; unless
he has such an intellectual principle, as has been described, he
cannot do so of himself, neither could any thing be appropriated
to him. It is further to be noted that man's intellectual prin-
ciple is what receives the spiritual, so that it is a recipient of
spiritual trutli and good ; for nothing of good, that is, of charity,
nor of truth, that is, of faith, can be insinuated into any one
who has not an intellectual principle, but they are insinuated
according to his intellectual principle. On this account also
man is not regenerated by the Lord, until he arrives at adult
age, when lie has an intellectual principle ; before which period
the good of love and the truth of faith fall as seed into ground
altogether barren ; and when man is regenerated, his intellec-
tual principle performs the use of seeing and perceiving what
good is, and thence what truth is, for the intellectual principle
transfers those things, which are of the light of heaven, into
those things which are of the light of nature ; whence the former
appear in the latter as the interior affections of man in a face
without simulation. And as the intellectual principle performs
this use, therefore in the Word, in many passages where the spi-
ritual principle of the church is treated of, its intellectual prin-
ciple is also treated of; on which subject, by the divine mercy
of the Lord, we shall speak elsewhere. From these considera-
tions it may now be manifest what is meant by scientifics from
the intellectual principle, viz., that they mean the scientitics
which confirm those things that a man intellectually apprehends
and perceives, whether they be evil or good ; these scientifics
are what are signified in the Word by horses from Egypt, as in
Isaiah, "Wo to them that go down to Egypt for help, and stay
on horses, and trust in chariots, because they are many, and on
horscw.en because they are very strong, and look not unto the
Holy One of Israel, and do not seek Jehovah. For Egypt is a
man and not God, and his horses are flesh, and not spirit,"
xxxi. 1, 3; where horses from Egypt denote scientifics from a
perverted intellectual principle. And in Ezekiel, " He rebelled
against him, sending his ambassadors into Egypt, to give him
6126—6128.]
449
horses, and much people ; shall he prosper, shall he that doeth
this be delivered?" xvii. 15; where horses from Egypt also
denote the scientifics from a perverted intellectual principle,
which are consulted in the things of faith, whilst the Word, that
is, the Lord, is not believed unless from them ; thus it is never
believed, for in a perverted intellectual principle a negative prin
ciple reigns. That such scientifics were destroyed, is represented
by the horses and chariots of Pharaoh being drowned in the Red
Sea ; and whereas the above tilings are signified by horses, and
false doctrinals by chariots, therefore horses and chariots are so
often mentioned on the occasion, see Exod. xiv. 17, 18, 23, 26,
28 ; and hence in the Song of Moses and Miriam it is said,
" The horse of Pharaoh, and his chariot, went in, and also
his horsemen, into the sea ; but Jehovah caused the waters of
the sea to return upon them. Sing ye to Jehovah, because in
exalting he hath exalted himself, the horse and his rider hath
he cast into the sea," Exod. xv. 1, 19, 21. Similar scientifics
are also signified by what was prescribed to the king over Israel,
in Moses, " If they desire a king, from tlie midst of the brethren
a king shall be set over them : only let him not multiply to him-
self horses, nor bring the people back into Egypt, to multiply
horses,'''' Dent. xvii. 15, 16. A king represented the Lord as to
the Divine Truth, n. 1672, 1728, 2015, 2069, 3009, 3670, 4575,
4581, 4789, 4966, 5044, 5068_, thus as to intelligence, for this,
when genuine, is from the Divine Truth ; that intelligence ought
to be procursd by the Word, which is Divine Truth, but not
by scientifics from man's own intellectual principle, is signified
by the injunction that the king should not multiply horses,
and should not bring back the people into Egypt to multiply
horses.
6126. " And for the cattle of the flock, and for the cattle of
the herd." — That hereby are signified the interior and exterior
goods of truth, appeare from the signification of flock, as denot-
ing interior goods, and from the signification of herd, as denot-
ing exterior goods, see n. 5913 ; and whereas they are goods of
truth which are signified, it is said cattle of the fiock, and cat-
tle of the herd, cattle denoting the good of truth, see n. 6016,
6045, 6049.
6127. "And for the asses." — ^That hereby are signified
things of service, appears from the signification of asses, as
denoting things of service, see n. 5958, 5959.
6128. " And he provided them with bread for the cattle." —
That hereby is signified support by the influx of good from the
internal principle, appears (1.) from the signification of provid-
ing with bread, or giving them bread, as denoting the support
of spiritual life, see above, n. 6118 ; (2.) from the representation
of cattle, as denoting the good of truth, see just above, n. 6126 ;
and (3.) from the representation oi Joseph, who provided them,
VOL. VI. 20
450
GENESIS.
[Chap, xlvii.
as denoting the internal principle, see above. That it was by
an influx of good from the internal principle, follows of course,
because all support of spiritual life in the natural principle is
effected by influx from the internal, that is, through tlie inter-
nal from the Lord. Inasmuch as mention is so frequently made
of influx, and possibly but few know what is meant by influx,
it may be expedient to say something on the subject. What
influx is, may be evident from a comparison of such things in
nature as flow-in, as from the influx of heat from the sun into
all things of the earth, whence comes veget^itive life ; and from
the influx of light into the same things, whence comes what is
useful to vegetative life, and also colours and beauties; in
like manner from the influx of heat into the external parts of
our bodies, also of light into the eye; again, from the influx of
sound into the ear, and so forth. Hence may be comprehended
what is the influx of life from the Lord, Who is tiie Sun of
Heaven, from Whom comes the heat which is love, and the
spiritual light which is faith ; the influx itself is also manifestly
sensible, for heavenly heat, which is love, constitutes the vital
heat in man, and heavenly light, which is faith, constitutes his
intellectual light ; but they vary according to receptions.
6129. " In this year." — That hereby is signitied the period
of that state, appears from the signification of yeai\ as denoting
an entire period from beginning to end, see n. 2906.
6130. " And this year was ended." — That hereby is signi-
fied desolation after the period of tliis state, appears from the
signification of tlie year heing ended in the present case, as
denoting after the period of this state; that year denotes the
period of an entire state, see just above, n. 6129. That desola-
tion was after that period, is evident from what now follows.
6131. " And they came unto him in the second year." —
That hereby is signified the beginning of a following state,
appears without further explanation from what goes before.
6132. " And said unto him, We will not conceal it from our
lord." — That hereby is signified that it was known to the inter-
nal principle, appears (1.) from the signification of saying^ as
denoting perception, see above, n. 6063 ; (2.) from "the repre-
sentation oi' Joseph, who is here the lord, as denoting the inter-
nal principal spoken of heretofore ; and (3.) from the signification
of not concealing from him, as denoting to be known. The
reason why not concealing, in the internal sense, denotes to be
known, is, because every thing which exists and is done in the
natural principle, is known to the internal, inasmuch as the
natural principle derives thence whatsoever it has, and therefore
nothing can be concealed from it; nevertheless it is so expressed
in the external sense, especially the historical ; as also when the
Lord speaks to man, He fii'st questions him concerning the
thing at the time in agitation, as the angel of Jehovah questions
6129—6135.]
GENESIS.
451
Hagar, Gen. xvi, 7, 8; and Abraham, Gen. xviii. 9 ; and Moses,
Exod. iv. 2 : neither is the external [man] otherwise satisfied,
for he does not believe a thing to be known unless he utters it.
6133. "That indeed the silver is consumed." — That hereby
is signified truth not conspicuous by reason of the desolation,
appears from what was said above, n. 6116, where similar
words occur.
6134. "And our lord hath the cattle of the beast."— That
hereby is signified the good of truth in like manner, appears
from the signification of the cattUof the heast, or of the cattle
of the flock and herd, as denoting the interior and exterior
good of truth, see above, n. 6126 ; that this in like manner
was no longer conspicuous by reason of the desolation, is evi-
dent from what was said just above concerning silver, n.
6133.
6135. "There is nothing left before onr lord, except our
bod\' and our ground." — That hereby is signified that the recep-
tacles of good and truth were altogether desolated, appears (1.)
from the signification of hody, as denoting a receptacle of good,
of M'hich we shall speak presently; and (2.) from the signifi-
cation of ground, as denoting a receptacle of truth. Tlie reason
why ground denotes a receptacle of truth is, because it receives
seeds ; and by the seeds which are sown in it, are signified spe-
cifically those things which are of faith derived from charity,
and thus of truth derived from good, see n. 1025, 1447, 1610,
1940, 2S48, 3038, 3310, 3373, hence ground denotes a recep-
tacle of truth ; see also what was before said and shown con-
cerning ground, n. 566, 1068, 3671 : that those receptacles were
desolated, is signified by there being nothing else left before the
Lord. In the genuine sense, body signifies the good of love,
and ground the truth of faith ; but when truths and the goods
of truth, which are signified by silver and cattle, are no longer
conspicuous on account of desolation, then by body is signified
only a receptacle of good, and by ground a receptacle of truth.
The reason why body in the genuine sense signifies the good of
love is, because the body, or whole man, which is meant by the
body, is a receptacle of life from the Lord, thus a receptacle of
good, for the good of love constitutes the very life itself in man;
for the vital heat, which is love, is the very vital heat itself, and
unless this heat be in man, he is something dead ; hence then
it is that in the internal sense, by body is meant tlie good of
love. And although in man there is no celestial love, but
infernal love, the inmost of his life is notwithstanding from
celestial love; for this love continually flows-in from the Lord,
and in its beginning forms the vital heat to man, but in its pro-
gress it is perverted by the man, whence comes infernal love,
and from this an unclean heat. That in the genuine sense,
body denotes the good of love, is manifest from the angels, as
452
GENESIS.
[Chap, xlvii
Avlien they are present love exhales from them, insomuch that
yow would believe them to be nothing but love, and this from
their whole body ; the body also appears bright and lucid by
virtue of the light thence derived, for the good of love is like
a flame, emitting from itself a light, which is the truth of faith
thence derived. Since therefore the angels in heaven are of
such a quality, what must the Lord Himself be, Who is the
source of all the love in angels, and whose Divine Love appeal's
as a sun, from which the universal heaven derives its light, and
all the inhabitants thereof their heavenly heat, that is, love,
consequently life! The Lord's Divine Humanity is what thus
appears, and from which all those thijigs are derived ; hence
it is manifest what is meant by the Lord's body, viz., that it
means the Divine Love, in like manner as His flesh, see n. 3813 ;
the Lord's body itself also, when glorified, that is, when made
Divine, is nothing else; what other sentiments can be enter-
tained of the Divine Being, Who is Infinite ? From these con-
siderations it may be known, that by the body in the Holy
Supper, nothing else is understood than the Lord's Divine Love
towards the universal human race, concerning which it is thus
written in the Evangelists: " Jesus took bread, and blessed it,
and brake and gave to the disciples, and said. Take, eat, this is
my hody,^'' Matt. xxvi. 26; Mark xiv. 22; Luke xxii. 29; this
is my bodv. He said of the bread, because by bread is also sig-
nified the" Divine Love, n. 276, 680, 2165, 2177, 3464, 3478
3735, 4735, 5915. The Divine Love is also signified by th»
Lord's body in John, " Jesus said. Destroy this temple, and i^
three days I will raise it up. But he spake of the temple qf
his hody,^^ ii. 19, 21 ; the temple of the body is the Divine
Truth from the Divine Good ; that ^ew^Ze denotes the Lord as to
Divine Truth, see n. 3720. And as body, in the supreme sense,
is the Divine Good of the Lord's Divine Love, hence all, who
are in heaven, are said to be in the Lord's body. That the
Lord's body is Divine Good, is manifest also from these words
certain man clothed in linen, whose loins were girded with gold
of Uphaz, and his body was as Tarshish, and his face as the
appearance of lightning, and his eyes as torches of fire, and
his arms and his feet as the brightness of polished brass, and
the voice of his words as the voice of a multitude," x. 5, 6 ;
by the gold of Uphaz with which the loins were girded, by the
appearance of lightning which the face presented, by the
torches of tire which the eyes resembled, and by the brightness
of brass which was of the arms and feet, are signified the
goods of love; that gold is the good of love, see n. 113, 1551,
1552, 5658 ; that fire is the same good, see n. 934, 4906, 5215 ;
and as fire is that good, so also is lightning ; that brass is the
good of love and charity in the natural principle, see n. 425,
in Daniel, " I lifted
and looked, and behold a
6136—6138.]
GENESIS.
453
1551; by Tarshish, as the rest of the body appeared, viz., the
middle of the body between the head and loins, is signified
the good of charity and faith, for Tarshish is a sparkling
precious stone.
6136. " Wherefore shall we die before thine eyes, both we
and also our ground ?" — That hereby is signified if they should
be desolated, that there would no longer be spiritual life from
the internal principle, appears (1.) from the signification of
hefore thine eyes, as denoting under the internal principle, for
by Joseph, to whom these words were spoken, is represented
the internal principle ; and (2.) from the signification of both
we and alsQ our ground, as denoting the receptacles of good
and truth, as above, n. 6135, thus the receptacles of spiritual
life. Those receptacles are said to die, when there is not any
thing of spiritual life within ; for by dying is signified desola-
tion, that is, the privation of good and truth, which principles
constitute spiritual life.
6137. "'Buy us and our ground for bread." — That hereby
IS signified the appropriation of both, that they might be sus-
tained with good, appears (1.) from the signification of buying,
as denoting appropriation, see n. 4397, 5374, 5397, 5406, 5410,
5426 ; (2.) from the signification of us and our ground, as de-
noting the receptacles of good and truth, see above, n. 6135,
6136, thus both principles; and (3.) from the signification of
the expression for bread, as denoting support from good ; the
reason why bread denotes the good both of love and of faith
is, because by it is also meant all food in general, n. 6118.
6138. "And we and our ground will be servants unto Pha-
raoh."— That hereby is signified a total submission, appears
from the signification of we and our ground, as denoting the
receptacles of good and of truth, see just above, n. 6135, 6136,
6137 ; and from the signification of servants, as denoting to be
without freedom from the proprium, see n. 5760, 5763, thus
denoting total submission. By receptacles are meant the
verj- essential forms of man, for men are only forms receptive
of life from the Lord ; and in consequence of what is heredi-
tary and actual, those forms are such, that they refuse to ad-
mit the spiritual life which is from the Lord ; when these
receptacles are so far renounced, as to have no longer any
freedom grounded in the proprium, there is a total submission.
Man, who is being regenerated, is at length so far reduced by
repeated desolations and supports, that he no longer wills to be
his own, but the Lord's ; and when he is made the Lord's, he
comes into tiiat state, that when he is left to himself, he grieves
and is seized with anxiety, and when he is exempted from
this state, he returns into his satisfaction and blessedness ; all
the angels are in such a state. The Lord, with a view to ren-
der any one blessed and happy, wills a total submission, tliat
464
GENESIS.
[Chap, xlvii.
is, that he should not be partly his own, and partly the I/ord's,
for in such case there are two Lords, whom man cannot serve
at the same time, Matt. vi. 24. A total submission is also
meant by the Lord's words in Matthew, "Whosoever loveth
father and mother more than me, is not worthy of me ; and
whosoever loveth son and daughter more than me, is not
worthy of me," x. 37 ; by father and mother are signified in
general those things which are of man's proprium in what is
hereditary, and by son and daughter those things which are
of man's proprium in wliat is actual. Man's proprium is
also signified by life in these words, " He who loveth his
life shall lose it, but he who hateth his life in Uiis world,
shall keep it unto life eternal. If any man serve me, let
him follow me; and where I am, there shall also my servant
be," John xii. 25, 26. A. total submission is also signified by
the Lord's words in Matthew, " Another disciple said, Lord,
suffer me first to go and bury my fother. But Jesus said unto
]iim, Follov.' me ; and let the dead bury their dead," viii. 21,
32. That submission must be total, appears manifest from the
primary precept of tlie cliurch, " Thou shait love the Lord thy
God with all thy heart, and with all thy soul, and with all thy
mind, and with all tliy strength ; this is the first command-
ment," Mark xii. 30 ; thus, as love to the Lord does not come
from man, but from the Lord Himself, therefore the whole
heart, soul, mind, and strength, which are recipients, must he
the Lord's, and consequently submission must be total. Such
is the submission here signified by the words, " We and our
ground will be servants unto Pharaoh," for by Pharaoh is rep-
resented the natural principle in general, which is under the
guidance and government of the internal celestial principle, in
the supreme sense under the guidance and government of the
Lord, who in that sense is Joseph.
6139. "And give us seed." — That hereby is signified influx
of the good of charity and of the truth of faith, appears from
the signification of seed, as denoting the good of charitv and
the truth of faith, see n. 1025, 1447, 1610, 1940, 2848, '3038,
3310, 3373 ; that to give those principles denotes influx, is
evident, because they come into man by influx from the Lord.
6140. " That we may live and not die." — That hereby is
signified spiritual life thence derived, and no longer fear of
damnation, appears from the signification of living, as denot-
ing spiritual life, see n. 5890 ; and from the signification of dy-
ing, as denoting damnation, see n. 6119; in the present case
the fear of damnation, because in a state of desolation, when
man is regenerating, there is not damnation, but the fear of
damnation.
6141. "That the ground be not desolate." — That hereby ig
signified that the mind will be cultivated with the scientifics of
6139— 6144.J
GENESIS.
455
the church, appears (1.) from the signification of ground, as
denoting the receptacle of truth, see above, n. 6135, 6136,
6137; the receptacle itself is the mind, in the present case the
natural mind, because the ground of Egypt is spoken of ; and
(2.) from the signification of being desolate, as denoting to be
without conspicuous truth, in the present case without the
scientifics of the church, for by the Egyptians are signified the
scientifics of the church, see n. 4749, 4964, 4966, 6004, which
are also natural truths. That the land of Egypt denotes the
natural mind where scientifics are, may be seen in ii. 5276,
5278, 5280, 5288, 5301, wherefore the ground of Egypt denotes
that mind specifically ; hence then by the ground not being
desolate, ie signified that the mind should be cultivated with
scientifics.
6142. '"And Joseph bought all the land of Egyyt for Pha-
raoh."— That hereby is signified that he appropriated to him-
self the whole natural mind where the scientifics are, and
placed it under general guidance and government, appears (1.)
from the representation of Josejyh, as denoting the internal
principle frequently spoken of above ; (2.) from the significa-
tion of huy 'mg, as denoting to appropriate to himself, see n.
4397, 5374, 5397, 5406, 5410, 5426 ; (3.) from the signification
of the land of Egypt, as denoting the natural mind where
scientifics are, see n. 6141 ; and (4.) from the representation of
Pharaoh, as denoting the natural principle in general, see n.
5160, 5799, 6015. Thus, buying those things for Pharaoh, de-
notes that they were placed under general guidance and govern-
ment in the natural principle.
6143. "And the Egyptians sold every man his field." —
That hereby is signified the abdication and subjection of all
things which are serviceable to the church, appears (1.) from
the signification of selling, as denoting to alienate so as to be
no longer his property, see n. 4098, 4752, 4758, 5886, thus to
abdicate and make subject; and (2.) from the signification of
field, as denoting doctrine which is of the church, and in a gen-
eral sense the church, see n. 'S68, 2971, 3310, 3766. Hence it
is evident, that by the Egyptians selling every man his field, is
signified the abdication and subjection of all things which are
serviceable to the cliurch.
6144. "Because the famine prevailed over them." — ^That
hereby is signified because there was desolation even to de-
spair, appears from the signification oi famine, as denoting
desolation as to those things which are of the church, see n. 5415,
5576 ; and when this is said io prevail, it denotes despair, as in
n. 5279, for the last state of desolation is despair. There are
several reasons why despair is the last desolation and temp-
tation, n. 5279, 5280, of which we shall only adduce the fol-
lowing: by despair is produced an effectual and sensible ac-
456
GENESIS.
[Chap, xlvii.
knowledgment, that nothing of truth and good is from self,
and that men are of themselves damned, but are delivered by
the Lord from damnation, and that salvation flows-in by truth
and good. Despair is also on this account, that tlie satisfac-
tion of life, which is from the Lord, may be made sensible ;
for they, who come out of that state, are like condemned
criminals set at liberty from prison. By desolations and temp-
tations also, states contrary to heavenly life are perceived, and
hence a sense and perception of the satisfaction and happiness
of heavenly life is induced ; for the sense and perception of
what is satisfactory and happy cannot be derived from any
other source than from relation to their contraries ; desolations
and temptations therefore are brought to the utmost pitch, that
is, to despair, to the intent that full relations may be had.
6145. "And the land became Pharaoh's." — That hereby is
signified that all things were subjected to the natural principle
which was under the guidance and government of the internal,
appears (1.) from the signification of the land becoming his^
as denoting the appropriation and subjection of all things which
are signified by the land ; and (2.) from the representation of
Pharaoh^ as denoting the natural principle in general, see n.
5160, 5799, 6015, into which are collated the scientifics signi-
fied by Egypt, n. 6115. The reason why it is under the guidance
and government of the internal principle, is, because the whole
natural principle, both in general and in part, being under the
guidance and government of the internal principle, is signified
by Joseph being ruler over all the land of Egypt, and also by
his being governor over the house of Pharaoh, Gen. xli. 40,
41, 42, 43; and chap, xlv., where are these words, "Joseph
said to his brethren, God hath made me a father to Pharaoh,
and lord of all his house, and I rule thi'oughout all the land
of Egypt," verse 8 ; hence then it is said of the natural prin-
ciple, which is under the guidance and government of the
internal.
6146. "And he removed that people to cities." — That hereby
is signified that he referred scientific truths to doctrinals, ap-
pears (1.) from the signification o'i people, as denoting truths,
see u. 1259, 1260, 3295, 3581, in the present case scientific
truths, because they are predicated of the people of Egypt ;
and (2.) from the signification of cities, as denoting doctrinals,
see n. 402, 2449, 3216, 4492, 4493 ; hence now to remove the
people to cities, denotes to refer scientific truths to doctrinals.
This follows from what goes before, viz., that truths were re-
ferred to the general or common principle in the natural, n.
6115 ; for doctrinals are the general or common things to which
truths are referred; for the doctrine of the church is digested
under its heads, and every head is a general principle of the
church. Hence also the people was removed to the cities by
0145—6148.]
GENESIS.
457
Joseph, tliat thereby might be represented the relation of truths
to general or common principles, thus to doctrinals.
6147. " From one end of the border of Egypt, even to the
other end thereof." — That hereby is signified extension through
the whole natural principle where scientilics are, appears (1.)
from the signitication of '•\from, one end of the border to the
other end thereof^'' as denoting extension through the whole ;
and (2.) from the signification of Egypt, as denoting the scien-
tific in the natural principle, frequently spoken of above, and
hence the natural principle where scientifics are. For the
natural principle is what contains, and scientifics are what are
contained, hence by Egypt is signified both what contains and
what is contained, that is, both the natural principle and the
scientific ; wherefore also hy Pharaoh king of Egypt is signified
the natural principle in general, n. 5160, 5799, and also the
scientific principle in general, n. 6015; also by the land of
Egypt the natural mind, n. 5276, 5278, 5280, 5288, 5301.
6148. " Only the ground of the priests he did not buy."
— ^That hereby is signified that the internal principle from ithe
natural procured to itself the faculties of receiving good, because
they are from itself, appears (1.) from the representation of
Josejyh, of whom these things are said, as denoting the internal
principle, concerning which see above ; (2.) from the significa-
tion of ground, as denoting the receptacle of truth, see above,
n. 6135, 6136, 6137, in the present case the faculty of receiving
good, for the faculty is the receptibility, which must be in a
receptacle, to render it a receptacle. This faculty comes from
good, that is, through good from the Lord ; for unless the good
of love fiowed-in from the Lord, no man would have the faculty
of receiving either truth or good ; it is the influx of the good
of love from the Lord, which causes all things within man to
be disposed for reception : that the faculty of receiving good
is from the natural principle, is signified by the ground being
in Egypt, for by Egypt is signified the natural principle as to
scientifics, n. 6142; (3.) from the signitication oi priests, as
denoting good, of which we shalls peak presently; and (4.)
from the signification of not buying, as denoting that those
faculties were not appropriated to himself, as he had appropri-
ated to himself truths and the goods of truth with their recep-
tacles, (which was done by desolations and supports,) because
those faculties were from himself, that is, from the internal
principle. Hence it is, that by these words, " only the ground
of the priests he did not buy," is signified that the internal
principle from the natural procured to itself the faculties of
receiving good, because they are from itself. The case herein
is this; the faculties of receiving good and truth, in man, are
immediately from the Lord, nor does any assistance in procur-
ing them to himself come from man ; for he is always kept in
458
GENESIS.
Chap, xlvii.
the faculty of receiving good and trnth, and by virtue of that
faculty he has understanding and will ; but the reason why he
does not receive is, because he turns himself to evil, in which
case the faculty indeed remains, but the passage to the think-
ing and sensitive principle is shut up against it, on which ac-
count the faculty of seeing trnth and of being n;ade sensible
of good perishes, in proportion as man turns himself to evil,
and confirms himself therein by his life and faith. That man
contributes nothing at all to the faculty of receiving good and
truth, is known from the church doctrine which teaches, that
nothing of truth which is of faith, and nothing of good which
is of chai-ity, comes from man, but from the Lord ; neverthe-
less man can destroy that faculty in himself. Hence then it
may appear manifest how it is to be understood, that the inter-
nal principle from the natural procured to itself the faculties
of receiving good, because they are from itself. The reason
why it is said, from the natural principle, is, because the influx
of good from the Lord is eftected through the internal into the
natural principle from the Lord ; in which principle, when the
faculty of receiving is procured, there is intiux, for then there
is reception, see n. 5828. In regard to goods being signified by
priests, it is to be noted, that there are two principles which
proceed from the Lord, viz., good and truth ; the Divine Good
was represented by priests, and the Divine Truth by kings ;
hence it is that by priests are signified goods, and by kings
truths. Concerning the priesthood and the royalty, which aro
predicated of the Lord, see n. 1728, 2015, 3670. In the an-
cient representative church, both the priesthood and the royalty
were conjoined in one person, because the good and truth,
which proceed from the Loi"d, are united ; and they are also
conjoined in heaven in the angels. The person, in whom those
two principles were conjoined in the ancient church, was called
Melchizedek, or king of justice ; which may be manifest from
the Melchizedek who came to Abraham, of whom it is tlius
written, " Melchizedek the king of Salem brought forth bread
and w'ine, and he was priest to the Most High God ; and he
blessed Abraham," Gen. xiv. 18, 19 ; that he represented the
Lord as to each pi-inciple, is evident from this consideration,
that he was a king and also a priest, and that he was allowed
to bless Abraham, and to oflfer him bread and wine, which also
at that time were symbols of the good of love and the truth
of faith. That he represented the Lord as to each principle, is
further evident from David, "Jehovah hath sworn, and wnll
not repent; Thou art a priest for ever, after the order of Mel-
chizedek," Psalm ex. 4, which words were spoken of the Lord :
according to the manner of Melchizedek, denotes that he was
both a king and a priest ; that is, in the supreme sense, that
from Him" proceed Divine Good and Divine Truth together.
6148.]
GENESIS.
459
Inasmuch as a representative churcli was instituted amonffst
the posterity of Jacob, therefore also the Divine Good and Di-
vine Truth, which proceed united from the Lord, were con-
jointly represented in one person ; but on account of the wars
and idolatry of that people, those principles were divided in the
beginning, and they who reigned over the people were called
leaders, and afterwards judges ; and they who officiated in holy
things, were called priests, and were of the seed of Aaron, and
Levites. But afterwards those two principles were conjoined
in one person, as in Eli and in Samuel ; yet whereas the people
were such, that a representative church could not be estab
lished amongst them, but only a representative of a church,
owing to the idolatrous principle which prevailed amongst
them, therefore it was permitted tliat those principles should
be separated, and that the Lord as to Divine Truth should be
represented by kings, and as to Divine Good by priests. That
this was done in consequence of the wilful desire of the people,
but not from the good pleasure of the Lord, is manifest from
the word of Jehovah to Samuel, " Obey thou the voice of the
people in all that they have said to thee, since they have not
rejected thee, but they have rejected me, that I should not
reign over them ; and thou shalt declare to them the right of
a king," 1 Sam. viii. to the end ; chap. xii.l9, 20. The reason
why those two principles were not to be separated is, because
the Divine Truth separated from the Divine Good damns every
one ; whereas the Divine Ti-uth united to the Divine Good
saves ; for from the Divine Truth man is damned to hell, but
by the Divine Good he is delivered thence, and is elevated into
heaven : salvation is of mercy, thus from the Divine Good ;
but damnation is, when man refuses mercy, and thus rejects
from himself the Divine Good, whence he is left to judgment
from Truth. That kings represent the Divine Ti-uth, mav be
seen, n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966,
5044, 5068. That priests represented the Lord as to Divine
Good, and that hence by priests is signified good, may be mani-
fest from all those things in the internal sense which were in-
stituted concerning the priesthood, when Aaron M^as chosen,
and aftewards the Levites ; as that the high priest should alone
enter into the Holy of Holies, and there minister ; that the
holy things of Jehovah should be for the priest, Levit. xxiii.
20 ; chap, xxvii. 21 ; that they should not have part and inhe-
ritance in the land, but that Jehovah should be their part and
inheritance. Numb, xviii. 20 ; Deut. x. 9 ; chap, xviii. 1 ; that
the Levites were given to Jehovah instead of the first-born, and
tliat they were given by Jehovah to Aaron, Numb. iii. 9, 12,
13, 40 to the end; chap. viii. 16 to 19; that the high priest
with the Levites should be in the midst of the camp, wlien they
pitched and when they journeyed Numb. i. 50 to 54 ; chap. ii.
460
GENESIS.
[Chap, xlvii.
17 ; chap. iii. 23 to 38 ; chap. iv. 1 to the end ; tliat no one of
the seed of Aaron, in whom was any spot, shonld coine near
to offer burnt-offerings and sacrifices, Levit. xxi. 17 to 20 ; be-
sides many more passages, as Levit. xxi. 9, 10, 11, 12, 13, and
elsewhere. All these tilings represented in the supreme sense
the Divine Good of the Lord; and hence, in a respective sense,
the good of love and charity. But the garments of Aaron,
which were called the garments of holiness, represented the
Divine Truth from the Divine Good ; concerning which gar-
ments, by the divine mercy of the Lord, more will be said in
the explanations upon what is written in Exodus. Inasmuch
as truth is signified by kings, and good by priests, therefore
kings and priests in the Word are frequently named together, as
in the Apocalypse, " Jesus Christ hath made us kings and priests
unto God and his Father," Apoc. i. 6 ; chap. v. 10 ; kings are
said to be made from the ti'uth which is of faith, and priests from
the good which is of charity ; tlius truth and good, with those
who are in the Lord, are conjoined, as they are in heaven, as
stated above, and this is meant by being made kings and priests.
So in Jeremiah, " It shall come to pass in that day, tlie heart
of the king and of the princes shall perish, and the priests shall
be astonislied, and the prophets shall wonder," iv. 9. Again,
" The houses of Israel are ashamed, their kings themselves,
their princes, and theii' priests, and their prophets," ii. 26.
Again, " The kings of Judah, the princes, the priests and pro-
phets, and the inhabitants of Jerusalem," viii. 1 ; in these
passages kings denote truths, princes primary truths, n. 1486,
2089, 5044, priests denote goods, and prophets those wlio teach,
n. 2534. It is moreover to be noted, that it is evident from a
similar law concerning the fields of the Levites, that Joseph's
not buying the ground of the priests was a representative that
all the faculty of receiving truth and good is from the Lord ;
the law is thus expressed in Moses, " The field of the suburb of
the cities of the Levites shall not he sold, because it is an eternal
possession'- to <Aem," Levit. xxv. 34; by this is meant in the
internal sense, that no man ought to claim to himself any thing
of the good of the church, which is the good of love and charity,
because it is from the Lord alone.
6149. " Because a portion was appointed to the priests by
Phara(»h." — Tliat hereby is signified that on that account it was
ordinated by the natural principle, which was under the guid-
ance and government of the internal, appears (1.) from the
signification of an appointed portion, as denoting what is or-
dinated [made orderly]; and(2.J from the representation of
Pharaoh, as denoting the natural principle in general, see n,
5160, 5799, 6015; and inasmuch as that ordination in the
natural principle comes from the internal, therefore it is added,
under the guidance and government of the internal, which was
6U9— 6153.]
GENESIS.
461
also represented by Joseph being governor over all Egypt, and
likewise over the honse of Phanioh, see n. 6145.
6150. "And they did eat their appointed portion which
Pharaoh gave them." — That hereby is signified that goods did
not appropriate to themselves more than according to ordina-
tion [orderly arrangement], appears (1.) from the signification'
of eating, as denoting to appropriate to themselves, see n. 3168,
3513, 3596, 3832, 4745; and (2.) from tlie signification of the
appointed portion, as denoting what was ordinate, as just above,
n. 6149 : thus, by eating the appointed portion, is signified,
that goods did not appropriate to themselves more than accord-
ing to ordination. That it was from the natural principle,
which is represented by Pharaoh, that is, in the natural prin-
ciple under the guidance and government of the internal, may
be seen also just above, n. 6149.
6151. " Wherefore they did not sell their ground." — ^That
hereby is signified that therefore they had no need to abdicate
and submit them, appears (1.) from the signification of selling,
as denoting to abdicate, see above, n. 6143, thus to submit,
for what is abdicated, is submitted to another ; and (2.) from
the signification of thei7' ground,\\z., the ground of the priests
of Egypt, as denoting the faculty of receiving good in the natu-
ral principle, see also above, n. 6148 ; that therefore they had
no need, viz., to abdicate and submit them, is signified by the
expression, wherefore they did not.
6152. " And Joseph said unto the people."— That hereby is
signified influx of the internal principle into scientific truths,
appears (1.) from the signification of saying, as denoting percep-
tion, see n. 6063, and since it is predicated of the internal
principle, which is Joseph, it denotes influx, for what is per-
ceived in the external principle, flows-in from the internal ; (2.)
from the representation of Joseph, as denoting the internal
principle, so frequently mentioned above; and (3.) from the sig-
nification of people, as denoting scientific truths, see n. 6146.
6153. "Behold, I have bought you this day, and your
ground for Pharaoh." — That hereby is signified that he pro-
cured those things to himself, and subjected them to the general
principle in the natural, which was under the guidance and
government of the internal principle, appears (1.) from the sig-
nification of hiiyi7ig, as denoting to appropriate and to procure,
see n. 4397, 5374, 5397, 5406, 5410, 5426 ; and (2.) from the
signification of ground, as denoting the receptacles of truth, see
n. 6135, 6136, 6137. That to subject them to the general prin-
ciple in the natural, is signified by buying them for Pliaraoh,
by wliom is represented the natural principle in general, see n.
5160, 5799, 6015 ; it is said, under the guidance and govern-
ment of the internal principle, according to what was explained
nbove, n. 6145.
m
GENESIS.
[Chap, xlvii.
6154. " Lo, here is seed for 3-011, and ye shall sow the
ground." — ^That hereby is signified the good of charity and the
truth of faith, which were to be implanted, appears (1.) from
the signification of seed, as denotin<r truth derived from good,
or faith derived from charitv, thus both principles, see n. 102.5,
1447, 1610, 1940, 2848, 3038, 3310, 3373, 3671 ; (2.) from the
signification of sowing, as denoting to implant; and (3.) from
the signification oi' ground, as denoting receptacles, see n. 6135,
6136, 6137 ; but when truth and good are implanted, the ground
no longer signifies a receptacle, but that which is of the church,
as a field, n. 566.
6155. "And it shall be in the produce."' — That hereby ia
signified fruit thence derived, appears from the signification of
prodtice, as denoting fruit; for the harvest, which is the pro-
duce of the field, is its fruit.
6156. "That ye shall give the fifth part unto Pharaoh." —
That hereby are signified remains, that they are for the general
principle which is under tlie guidance and government of the
internal, appears from the signification five, and of the fifth
part, as denoting remains, see n. 5291, 5894; and from the
representation of Pharaoh, as denoting the general principle
in the natural, as above, 6153 ; it is said, under the guidance
and government of the internal principle, for the reason spoken
of above, n. 6145. What is meant by remains, may be seen,
n. 1050, 1738, 1906, 2284, 5135, 5897, 5898, viz., that they are
goods and truths from the Lord stored up in the interior man ;
these are remitted into the exterior or natural man, when he is
in a state of good, but on his coming into a state of evil, they
are instantly drawn back and stored up again lest they should
be mixed with evils, and thereby perish. When man cannot
be regenerated, remains are in this case well reserved with him
in his interiors : but whilst man is regenerating, they are then
remitted from the interiors to the exteriors, so fiir as he is
regenerated ; the reason whereof is, because by regeneration the
interiors are conjoined with the exteriors, and act in unity ; and
in this case they are first remitted into general principles, and
next into particulars ; hence, as the regeneration of the natural
principle is here treated of in the internal sense, it may be
known what is meant by remains being for the general prin-
ciple in the natural.
6157. "And four parts shall be for yourselves." — ^That
hereby are signified those things which are not yet remains,
appears from the signification vi^ four parts, when predicated
of what is subtracted from the fifth part, by which are signi-
fied remains, n. 6156, as denoting those things which are not
yet remains. By four the same is signified as by two, viz.,
things which are pairs, and which are conjoined, n. 1686, as are
good and truth ; as these are not made remains, they are here
6154— 6159.J
GENESIS.
463
signified by four parts ; for goods and truths are not mad«
remains until they are appropriated to man, and they are then
first appropiated to man, when they are received from atfection
in freedom.
6158. " For seed of the field." — That hereby is signified for
the nourishment of the mind, appears from the signification of
seed^ as denoting truth and good, thus faith and charity, see
above, n. 6154; and from the signification of field, as denoting
in a general sense the church, see n. 2971, 3766, and in a par-
ticular sense the church with man, thus the man in whom the
church is, that is, he who receives truth and good. When man
is called a field, it is his mind which is meant, for man is man
not from the external form, but from his mind, that is, from
iinderstaiiding and will, which constitute the mind, also from
the truth of taith and the good of charity, which constitute
the still more inward mind ; when this mind is in the genuine
sense a man, it is nourished and supported by truth and good;
and whereas truth and gfiod are signified by seed, nourishment
is also signified by it; which is also evident from the words
which immediately follow, " for your food, and for them in
your houses, and for food for your infants." Hence then it is,
that seed of the field denotes the nourishment of the mind.
6159. " And for your food, and for them in your houses." — ■
That hereby is signitied that hence the good of truth may be in
all things, collectively and individually, appears from the sig-
nification of food, as denoting the good of truth, see n. 5410,
5426, 5487, 5582, 5588, 5655 ; and from the signification of
those who were in their houses, as denoting all and every thing
of good derived from truth ; thus " for food to them in their
houses," denotes the good of truth in all and every thing. In
regard to the good of truth being in all things collectively and
individually, the case is this : in proportion as man is regene-
rated, in the same proportion good insinuates itself into all and
every thing belonging to him, for the aflfection of good becomes
the universally reigning principle with him, and what reigns
universally, reigns also singularly, that is, in all things, and in
each. This may be manifest from the ruling afi"ection in every
one : whatsoever this aff"ection is, it is present in every partic-
ular of his will, aTid also of his thought; and although it does
not always appear to be present in the thought, it nevertheless
is in it ; the reason why it does not appear, is, because at those
moments it is clothed with the afi'ections which are insinuated
through objects, and as these affections are put off", so the rul-
ing afiFection presents itself conspicuously. This cannot better
be evidenced than from the case of spirits and angels : the
spirits who are evil, or in whom evil bears rule, are evil in all
things, and in every thing ; even when they speak what is true,
and act what is good, for in so doing they intend only to de-
4G4
GENESIS.
[Chap, xlvii.
ceive others, by gaining the credit of being good, and thus by
beguiling under a semblance of good ; when this is the case, it
is manifestly heard merely from the tone of their speech, and
it is also perceived from their sphere. The angels in heaven,
in whom good reigns universally, are good in all things, that
is, with them good from the Lord shines forth in all things, and
in every thing ; even if they do any thing of evil in an exter-
nal form, still it is their end or intention that good may thence
come forth. From these considerations it may be manifest,
that where good univereally reigns, it reigns in all things col-
lectively and individually, and in like manner evil ; for the
universally reigning principle then lirst exists, when all the
particulars are such, and according to their quality and quan-
tity is the universal principle ; for what is called universal, is
universal from this circumstance, that it is in all things individ-
ually.
6160. " And for food for your infants."— That hereby is sig-
nified in those things which are of innocence, appears from the
signification oi food, as denoting the good of truth, as just above,
n. 6159 ; and from the signification of infants, as denoting in-
nocence, see n. 430, 3183, 5608.
6161. "And they said. Thou hast made us alive." — That
hereby is signified spiritual life no otherwise nor from any other
source, appears from the signification of making alive, as denot-
ing spiritual life, see n. 5890 ; inasmuch as the subject treated
of ill tlie preceding pages is the vivification or regeneration of
the natural principle, and the whole process is there described,
whicli is such and no other ; therefore it is added, that it is no
otherwise, nor from any other source.
6162. "Let us find grace in the eyes of our lord." — That
hereby is signified the will that thus things may be subjected,
and humiliation, may appear from this consideration, that those
words, after all things belonging to them were abdicated, are
words of acknowledgment, thus also of the will that they may
be so subjected, and thereby that they are words of humiliation.
That these things are in those words, is manifest from the state
in which they then were, which state is also evident from the
preceding and succeeding series.
6163. "And we will be servants to Pharaoh." — That hereby
is signified that they renounce their proprium (selfhood), and
submit to the natural principle which is under the guidance and
government of the internal, appears (1.) from the signification
of servants, as denoting to be without liberty grounded in the
proprium, see n. 5760, 5763, thus to renounce the proprium ;
and (2.) from the signification of heing to Pharaoh, as denoting
to be submitted to the natural principle which is under the
guidance and government of tlie internal, see n. 6145.
61G4. " And Joseph appointed it for a statute." — That
6160— 6i68.J GENESIS. 465
hereby is signified a concliision from consent, appears from
the signification of appointing for a statute^ as denoting to
conclnde from consent, for what is appointed for a statute
is done from consent on each side, and is referred amongst
those tilings which are ordained from agreement, and thus
duly.
6165. " Even to this da^." — That hereby is signified to eter-
nity, appears from the signification of the expression, " even to
this day," as denoting to eternity, see n. 2838, 4304.
6166. "Over the land of Egypt, that a fifth part should be
for Pharaoh." — That hereby are signified remains as before, see
n. 6156.
6167. "Except the ground of the priests only, which became
not Pharaoh's." — That hereby are signified the faculties of receiv-
ing good, that they are immediately from the internal principle,
see above, n. 6148. "What has been now said concerning the
conjunction of the natural principle with the internal, thus con-
cerning its regeneration by means of repeated desolations and
vivifications, must necessarily appear to the man of the church
at this day as something hitherto unheard of, Nevertheless,
the case is really so, and is amongst those things with which
even the simple spirits in another life are well acquainted ;
wherefore when the Word is read by man, they who are in the
other life, inasmuch as they are in the -internal sense of the
AVord, not only perceive all the above things, but moreover
they see innumerable arcana therein, and such as cannot be
expressed by any human speech ; those which have been
adduced are only a few in comparison.
6168. Verses 27 — 31. And Israel dxoelt in the land of
Egypt, in the land of Goshen ; and they had possession therein,
and were fi'uitful, and midtiplied exceedingly. And Jacob
lived in the land of Egypt seventeen years ; and the days of
Jacob, the years of his life, were seven years, and forty and a
hundred years. And the days of Israel drew near, that he
must die ; and he called his soji Joseph, and said unto him. If,
I pray, I have found grace in thine eyes, put I pray thee thy
hand under rny thigh, and do with me mercy and truth ; bury
me not, I pray thee, in Egypt. Butlxoill lie with my fathers,
and thou shalt cany me out of Egypt, and bury me in their
sepulchre. And he said, I will do according to thy word.
And he said, Swear unto me. And he sware unto him. And
Isi'ael bowed himself upon the head of the bed. And Israel
dwelt in the land of Egypt signifies that spiritual good
lived amongst the scientifics which were of the church.
In the land of Goshen, signifies in the midst of them. And
they had possession therein, signifies given and ordained thus
by the internal principle. And were fruitful and multiplied
exceedingly, signifies hence the goods of charity and tlie truths
VOL. VI. .^0
466
GENESIS.
[Chap, xlvii.
of faith. And Jacob lived in tlie land of Egypt, signifies
the truth of the natural principle that it was in scientitics.
Seventeen years, signifies the state there. And the days of
Jacob, the years of his life, were seven years, and forty and a
hundred years, signifies a general state and its quality. And the
days of Israel drew near, that lie must die, signifies the state
immediately before regeneration. And lie called his son Joseph,
signifies the presence of the internal principle. And said unto
him. If, I pray, I have found grace in thine eyes, signifies
desire. Put, I pray thee, thy hand under my thigh, signifies
holy obligation. And do with me mercy and truth, signifies hu-
miliation. Bury me not, I pray thee, in Egypt, signifies regen-
eration not in scientifics. But I will lie with my fathers, signi-
fies life such as the ancients had. And thou slialt carry me out
of Egypt, signifies that there may be elevation out of scientifics.
And bury me in their sepulchre, signifies such regeneration.
And he said, I will do according to thy word, signifies that so it
shall be done by providence from the Divine [Being]. And he
said. Swear unto me, signifies that it may be irrevocable. And
he sware unto him, signifies that it is irrevocable. And Israel
bowed himself upon the head of the bed, signifies that he turned
himself to those things^which are of the interior natural prin-
ciple.
6169. "And Israel dwelt in the land of Egypt."— Tliat
hereby is signified that spiritual good lived amongst the scien-
tifics whicli are of the cliurcli, appears (l.)from the signification
of dwelling, as denoting to live, see n. 1293, 3384:, 3613, 4451 ;
(2.) from the re])resentation of Zsm*?^, as denoting spiritual good,
see n. 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833 ; and (3.)
from the signification of tlie land of Egypt, as denoting the
natural mind where scientifics are, see n. 5276, 5278, 5280,
5288, 5301. That Egypt signifies the scientifics of the church,
may be seen, n. 4749, 4964, 4966, 6004.
6170. " In the land of Goshen." — That hereby is signified
in the midst of them, appears from the signification of the land
of Goshen, as denoting the midst or inmost in the natural priii-
principle, see n. 5910, 6028, 6031, 6068 ; thus in the midst of sci-
entifics, because Goshen was the best tract of land in Egypt.
6171. "And they had possession therein." — That hereby is
signified given and ordained thus by the internal principle,
appears from the signification oi possession, as denoting a station
of spiritual life, see n. 6103 ; and whereas Joseph gave it them
for a possession, verse 11, it signifies that that station was
given and ordained by the internal principle ; that this is sig-
nified, follows from the series.
6172. " And were fruitful and multiplied exceedingly." —
That hereby are signified the consequent goods of charity
and truths of faith, appears (1.) from the signification of being
6169—6175.]
GENESIS.
467
fruitful, as denoting to produce the goods which are of char-
ity; and (2.) from the signification o1 multiplying, as denoting
to produce the truths which are of faith, see n. 43, 55, 913,
983, 2846, 2847. For to be made fruitful has reference to
fruits, wliich in the internal sense signify works of charity ;
and to be multiplied has reference to a multitude, which in
the internal sense is predicated of the truths of faith ; for, in
the Word, much is an expression applied to truths, but great
to goods.
6173. "And Jacob lived in the land of Egypt.' --Tliat
hereby is signified the truth of the natural principle tliat it
was in scientifics, appears (1.) from the signification of living,
as denoting spiritual life, see n. 5890 ; (2.) from the repre-
sentation of Jacob, as denoting the truth of tlie natural prin-
ciple, see n. 3505, 3509, 3525, 3546, 3599, 3775, 4009, 4234,
4520, 4538 ; and (3.) from the signification of the land of Egypt,
as denoting the scientifics of the church, see just above, n,
6169.
6174. " Seventeen years." — That hereby is signified the
state there, appears from the signification seventeen, as de-not-
ing from beginning to end, or from the beginning to what is
new, see n. 755, 4670 ; and from the signification of years, as
denoting states, see n. 487, 488, 493, 893 ; thus in this passage,
by seventeen years wliich Jacob lived in Egypt, is signified the
beginning of a state of spiritual life in the natural principle
amongst scientifics even to its end, Tliat all numbers in the
"Word are significative of things, may be seen, n. 575, 647,
648, 755, 813, 1963, 1988, 2075, 2252, 3252. 4264, 4495, 4670,
5265.
6175. " And the days of Jacob, the years of his life, were
seven years, and forty and a hundred years." — That hereby is
signified a general state and its quality, may be manifest, if the
numbers, seven, forty, and a hundred, be unfolded : what seven
imply, see n. 395, 433,716, 728, 881, 5265, 5l^68; what forty,
n. 730, 862, 2272, 2273 ; and what a hundred, n. 1988, 2636,
4400 ; but the numbers thus compounded, caimot easily be
explained, for they contain more things than can be reduced to
a sum, and expressed to the apprehension. These numbers
in general contain an entire state of the thing represented by
Jacob, and its quality ; the angels see these things in one com-
plex, merely from that number ; for with them, all the numbers
in the Word ftvll into ideas of things. Tiiis has also been
shown from this circumstance, that occasionally numbers in a
long series have been seen by me, and instantly it was said by
the angels, that they involved things in a series, concerning
which they discoursed amongst themselves. Hence also the
most ancient people, who were of tlie celestial church, made a
constant computation even from numbers, into which were con-
468
GENEblS.
[Chap, xlvii.
vejed celestial things, not so comprehensible to the ideas of the
natural mind. But after their times, these perished together
with the perception of celestial tilings, nothing remaining but
the knowledge of what was signified in general by the simple
numbers, as three, six, seven, twelve, but not so what was sig-
nified by the compound numbers. But at this day it is not even
known that numbers in the Word signify any thing except num-
ber; wherefore what has been said on the subject will possibly
be thought incredible.
6176. "And the days of Israel drew near, that he must
die." — That hereby is signified the state immediately before
regeneration, appears (1.) from the signification of drawing near,
as denoting to be nigh, thus immediately before ; (2.) from the
signification of days, as denoting states, see n. 23, 487, 488,
493, 893, 2788, 3462, 3785, 4850 ; (3.) from the representation
of Israel, as denoting spiritual good, see above, n. 6199 ; and (4.)
from the signification of dying, as denoting to rise again, and to
be raised up into life, viz., spiritual life, see n. 3326, 3498, 3505,
4618, 4621, 6036, thus to be regenerated, for he who is regene-
rated, rises again from spiritual death, and is raised up into
new life.
6177. "And he called his son Joseph." — That hereby is sig-
nified the presence of the internal principle, appears from the
signification of calling to himsef, as denoting to make present
to himself, thus presence ; and from the representation of Jo-
seph, as denoting tho internal principle, see frequently above,
n. 6089, 6117, 6120, 6128, 6132, 6136, 6145, 6149, 6152, 6153,
6156, 6163, 6167.
6178. " And said unto him, If, I pray, I have found grace
in thine eyes." — That hereby is signified desire, appears from
the aflfection which prevailed in Jacob, when he spake these
things with Joseph ; this affection is in this form of speech ; for
the words, "If, I pray, I have found grace in thine eyes," are
merely a form of speech, by which the affection, thus the
desire of the will, is expressed, as also above, n. 6162.
6179. " Put, I pray thee, thy hand under my thigh."— That
hereby is signified a holy obligation, appears from the significa-
tion of placing the hand under the thigh, as denoting an obli-
gation by that which is of conjugial love from all the ability,
for by hand is signified ability, n. 878, 3091, 4931 to 4937,
5328, 5544 ; and by thigh, that which is of conjugial love, see
n. 3021, 4277, 4280, 4575, 5050 to 5062. The conjugial prin-
ciple, in the supreme sense, is the union of the Divine and of
the Divine Human in the Lord; hence it is tlie union of Divine
Good and Divine Truth in heaven, for what proceeds from the
Lord is Divine Truth from Divine Good, hence heaven is hea-
ven, and is called a marriage, for the conjunction of good and
truth there, which proceed from the Lord, is what constitutes
6176— 6180.J
GENESIS.
469
it ; and whereas the Lord is the good there, and heaven is the
truth thence derived, therefore tlie Lord in the "Word is called
the bridegroom, and heaven and also the church is called the
bride, for good and truth make a marriage, and their conjunc-
tion is what is meant by the conjugial principle. Hence it is
evident how holy a thing it was to be obliged by the conjugial
principle, which was signified by placing the hand under the
thigh. From the above marriage of good and truth, genuine
conjugial love descends, concerning which and its sanctitv, see
n. 2727 to 2759.
6180. "And do with me mercy and truth." — That hereby
is signified humiliation, appears from the signification of doing
mercy, as denoting the good of love, and from the signification
of doing truth, as denoting the truth of faith, of which signifi-
cations we shall speak presently ; when these words are spoken,
they are words of supplication, and thus of humiliation. The
reason why doing mercy denotes the good of love is, because all
mercy is of love, for he who is principled in love or charity, is
also principled in mercy ; and in this case love and charity with
him become mercy, when a neighbour is in want or misery, and
in that state he affords him help ; hence it is that by mercy is
signified the good of love. The reason why doing truth denotes
the truth of faith, is, because all truth is of faith, wherefore
also in the original tongue faith is signified by the same expres-
sion. As the good of love and the truth of faith are in the
closest conjunction, and the one is not given without tlie other,
therefore this form of speaking was customary amongst the
ancients, because it was known to them that the good of love
was inseparable from the truth of faith ; and this being the case,
those two principles are frequently in the Word spoken of con-
jointly, as in Exodus, "Jehovah great in mercy and truth,^^
xxxiv. 6. And in the second book of Samuel, " David said to
the men of Jabesh, May Jehovah do with you mercy and truth^''
ii. 5, 6. And in the same book, "David said to Ittai the
Gittite, Return and take back thy brethren with thee with
mercy and ti-uth" xv. 20. And in Hosea, " Jehovah hath a
controversy with the inhabitants of the earth, because there is
no truth nor mercy nor the knowledge of Jehovah in the earth,"
iv, 1. And in David, "All the ways of Jehovah are mercy
and truth to such as keep His covenant," Psalm xxv, 10.
Again, "O Jehovah ! thou wilt not withhold thy tender mercies
from me, thy mercy and thy truth shall continually preserve
me," xl. 11. Again, " I will sing of the eternal mercies of
Jehovah, with my mouth will I make known thy truth to gen-
eration and generation. For I have said, Mercy shall be built
up for ever. Thy truth shalt thou establish in the very heavens.
Justice and judgment are the support of thy throne, mercy and
'.ruth stand firm before thv faces, Ixxxix. 1, 2, 14. And again
470
GENESIS.
[Chap, xlvii.
in David, Psalm xxvi. 3; xxxvi. 6; Ivii. 3, 10; Ixi. 7 ; Ixxxv
10; Ixxxvi. 15; Ixxxix. 24, 33; xcii. 2.
6181. " Bury me not, I pray tliee, in Egypt." — That hereby
is signified regeneration not in scientitics, appears (1 .) from the
signification of iurt/ing, as denoting resurrection and regenera-
tion, see n. 2916, 2917, 4621, 5551 ; and (2.) from the signifi-
cation of -Egypt, as denoting scientifics, see frequently above.
What is meant by regeneration not in scientifics, may be seen
in wliat presently follows, n. 6183.
6182. " But I will lie with my fathers."'— That hereby is
signified life such as the ancients had, appears (1.) from the
signification of lying, as denoting life, for to lie is here to be
buried with them, and inasmuch as to be buried denotes resur-
rection and regeneration, to lie with them denotes life, for
resurrection is into life, and in like manner regeneration ; and
(2.) from the signification o\' fathers, as denoting those wliowere
of the ancient and of the most ancient church, see n. 6075, thus
denoting the ancients.
6183. "And thou shalt carry me out of Egypt."— That
hereby is signified that there may be elevation out of scientifics,
appears (1.) from the signification of carry me, as denoting
elevation, for from Egypt to the land of Canaan is described as
an ascent, whereby is signified elevation, n. 3084, 4539, 4969,
5406, 5817, 6007, so by carrying tliither out of Egypt; and (2.)
from the signification of Egypt, as denoting scientifics, see above.
It may be expedient briefly to say what is meant by elevation
from scientifics : the regeneration of the natural principle is
eflfected by tlie insinuation of spiritual life from the Lord
through the internal man into the scientifics in that principle ;
this insinuation has been treated of in this chapter. When man
is thus regenerated, if he be capable of being further regene-
rated, he is elevated thence to the interior natural principle,
which is under the immediate guidance and government of the
internal ; but if the man be not of such a quality, his spiritual
life is then in the exterior natural principle. Elevation is
cflTected by a withdrawing from sensuals and scientifics, and
thus by elevation above them ; the man then comes into a state
of interior thought and afiection, and thus more interiorly into
heaven. They who are in this latter state, are in the internal
church ; but they who are in the former state, are in the exter-
nal church, and are represented by Jacob, Avhereas the others
are represented by Israel. These things are mentioned, to the
intent that Jacob may become Israel, and thereby by him as
Israel may be represented spiritual good which is in the interior
natural principle, and thus the internal spiritual church.
6184. "And bury me in their sepulchre." — That hereby ia
signified such regeneration, appears from the signification of
hui'ying, as denofing regeneration, see above, n. 6181 ; thus to
6181—6188.] GENESIS.
471
be buried in tlieir sepulchre, or in the same sepulchre, denotes
such regeneration.
6185. " And he said, I will do according to thy word."
— That hereby is signified that so it shall be done [of provi-
dence from the Divine (Being)], appears from the signification of
doing accarding to the word of any one, as denoting that so it
shall be done. The reason why it is added, of providence from
the Divine [Being] is, because Abraham, Isaac, and Jacob rep-
resented three [things or principles], but which make one ; in
the supreme sense, in the Lord, Abraham represented the very
Divine [principle] itself, Isaac the Divine rational, and Jacob
the Divine natural, n. 3305, 4615, 6098 ; and in the respective
the interior which is spiritual good, and the exterior which is
natural good. These are signified by those three in one sepul-
chre, because by sepulchre is signified resurrection into life and
regeneration, n. 2916, 2917, 4621, 5551.
6186. " And he said. Swear unto me." — ^That hereby is sig-
nified that it may be irrevocable, appears from the signification
of swearing, as denoting an irrevocable confirmation, see n.
6187. "And he sware unto him." — That hereby is signified
that it was irrevocable, appears from the signification of
swearing, as denoting what is irrevocable, see just above, n.
6188. "And Israel bowed himself upon the head of the bed."
■ — That hereby is signified that he turned himself to those things
Avhich are of the interior natxiral principle, appears from the sig-
nification of lowing himself, as here denoting to turn himself;
and from the signification of bed, as denoting the natural prin-
ciple, of which we shall speak presently ; thus the head of the
bed denotes what is superior in the natural principle, that is,
what is interior, for by head in the Word, where it is named, is
signified what is interior, and this in respect to the body, which
is exterior. By his turning himself to those things which are
of the interior natural principle, is signified that natural truth,
which is Jacob, was elevated to spiritual good, which is Israel,
according to what was said and explained above, n. 6183. The
reason why bed denotes the natural principle is, because the
natural principle is beneath the rational, and serves it as a bed ;
for the rational principle lies down as it were on the natural,
and because the natural is thus spread out underneath, it is
therefore called a bed ; as also in Amos, " As the shepherd
taketh out of the mouth of the lion two legs, or a piece of an
ear, so shall the sons of Israel be taken out, that dwell in
Samaria, in the corner of a bed, and iti the extremity of a couch,"
iii. 12 ; in the corner of a bed denotes the lowest of the natural
principle ; and in the extremity of a couch denotes in the
sense with man, the inmost
2842.
6186.
472
GENESIS.
[Chap, xlvii.
sensual principle ; for by the people Israel, who had Samaria
for a metropolis, was represented the Lord's spiritual kingdom ;
of this it is said, as of the father Israel in this passage, that it
is on the head of the bed, for spiritual good, which is represented
by the fatlier Israel, is the head of the bed ; but when they
turn themselves thence to those things which are of the lowest
natural principle, and which are of the sensual, it is then said
that they are in the corner of the bed and in the extremity of
the couch. Again in the same prophet, "They who lie on beds
of ivory, and stretch tliemselves w^wi their couches ; but on the
breach of Joseph they are not aftected with grief," vi. 4, 6 ;
beds of ivory are the pleasures of the lowest natural principle,
which are the pleasures of those who are proud ; not to be
affected with grief on the breach of Joseph, denotes to have no
concern about the dissipation of good from the internal prin-
ciple. So in David, " If I shall enter within the tent of my
house, if I shall ascend upon the couch of my hed,^'' Psalm cxxxii.
3 ; the tent of my house denotes the holy principle of love, n.
414, 1102, 2145, 2152, 3312, 4391, 4128, 4599 ; to ascend upon
the couch of the bed, denotes upon the natural principle to the
truth which is from the good of love. It may be manifest to
every one, that to enter within the tent of the house, and to
ascend upon the couch of the bed, is a prophetic [saying],
which cannot be understood without the intenuil sense.
CONTINUATION OF THE SUBJECT CONCERNING INFLUX, AND THE
COMMERCE OF THE SOUL WITH THE BODY.
6189. THAT two angels from heaven, and two spirits from
hell, are attendamt on man, and that hence he has communica-
tion with each \j)lace], and also that hence he has liberty to turn
to the one or to the other, was shown at the close of the chapters
xliv. and xlv. ; hut that all and singular things appertaining
to man flow-in according to his liberty, evil from hell, and good
from, heaven, that is, through heaven from the Lord, is a fact
of which man is ignorant, and therefore possibly he will scarce-
ly believe it.
6190. As the subject treated of is concerning influx, and as
this word is so often mentioned, it is necessary j^reviously to say
what influx is. The meaning of spiritual influx cannot be
better shown than by natural influxes, which exist and appear
in the world ; for instance, by the influx of heat from the sun
into all things of the earth, xoith all its variety according to the
seasons of the year and the climates of the earth / and by the
influx of light into the same things, with all its variety likewise
6189—6192.]
GENESIS.
478
according to the times of ike day and also of the year^ and in
a different manner according to climates. From the influx of
heat from the sun into all things of the earth, %ohence comei
vegetative life, and from the influx of light into the same things^
wlience comes what aids that life, and also colours and appear-
ances of heauties, in like manner from the influx of sound into
the ear, and from others of a similar kind, it may he compre-
hended what is the influx of life from the Lord, who is the
Sun of heaven, from Whom comes the heavenly heat lohich is
the good of love, and the heavenly light lohich is the truth of
faith. The influx of these principles is also manifestly felt ;
for the heavenly heat, which is love, constitutes the vital heat
which is in man, and the heavenly light, which is truth, consti-
tutes his understanding, for the truth which is of faith, which
proceeds from the Lord, enlightens his intellectual principle j
out in both cases with much vainety, for the effect produced zs
according to reception on the part of man.
6191. That man is ruled through angels and spirits hy the
Lord, has hee7i given me to know by experience so 7na7iifest, as
not to leave the smallest doubt concerning it • far noio through
a course of several years, all my thoughts and affections, as to
the most single minutiae of them all, have flowed-in by means
of anyels and spirits. Th is it has been given me to perceive so
evidently, that nothing could be more evident ; for I have per-
ceived, 1 have seen, L have lieard, who they were, what was their
quality, and wftere they were / and when any thing adverse fell
into the thought or will, I have discoursed with them, and
chided them ; and I have also observed, that the power they had
af infu^ng such things was restrained by the angels, and also
in what manner, and likewise that they were frequently driven
away ; and when they were driven away, that new [spirits']
were present in their place, from whom again there was influx.
It has been also given me to perceice whence those spirits were,
or of what societies they were the subjects i an opportunity of
discoursing with the societies themselves has likewise frequently
been granted me. And notwithstanding that all things, as to
the most single particulars of the thoughts and affections, flowed-
in through spirits and aiigels, still I thought and willed as be-
fore, ami conversed with men as before j nothing different from
my former life being observed hy any one. 1 am aware that
scarcely any one believes in this sort of communication, but still
it is an eternal truth.
6192. It has been shown me to the life, in what manner spi-
rits flow into man .•''when they come to him, they put on all Vie
things of his memory, and thus all which the man has learnt
a7id acquired from infancy • the spirits suppose these thi7igs to
he their own, thus they act as it were the part of nia/i with a
ma7i • hut they are not allowed to enter fu7'ther into than
474
GENESIS.
[Chap, xivii.
to the interior things which are of the thought and will, not to
the exterior things of the actions and speech / for these latter
come into act hy a general influx from the Lord without tJie
mediation of particular spirits and angels. Bat although spi-
rits act the part of man with a man as to those things which
are of his thought and will, still however they do not k?iow that
they are attendant on man, hecause they possess all things of his
memory, andhelieve that those things are not another'' s, but their
own ; and also lest they shoidd hurt man, for unless the spirits
from hell atte7idant on man believed those things to be their
own, they would attempt by every method to destroy man as to
the body and soul, for this is infer'nal delight itself.
G193. Inasmuch as spirits thus possess all the things which
are of man's thought and will, and angels the things which are
yet more inward, and man is thereby most closely conjoined to
them, he cannot otherwise perceive and feel, than that it is him-
self who thinks and wills / fon' in the other life there are such
commmii cations, every one in a society coiitaining similar spi-
rits believes that to be his own, which is another'' s. When,
therefore, the good come into a heavenly society, they enter in-
stantly into all the intelligence and wisdom of that society,
insomuch that they know no other than that those things are in
them.selves / so also it is with a man, arid with a spirit attend-
ant upon him. The things which flow-in from spirits from
hell, are evils and falses, but the things xohich flow-in from
angels from heaven, are goods and truths ', thus hy these oppo-
site influxes, man is kept in the midst, and thereby in f reedom.
The things from the angels flow-in through more inward prin-
ciples, and thus they are not so apparent to the external sense as
the things which flow-in from evil spirits. The angels also are
hy no means willing to hear that the influxes of good and truth
are from themselves, hut that they are from the Lai'd ; and if
it be thought otherwise, they are indignant, for they are in the
manifest perception that it is so, and they love nothing more
than that they may 7iot will and think from themselves, but
from the Lordj. On the other hand, evil spirits are angry if
they are told that they do not think and will from themselves,
because this is contrary to the delight of their loves ; and more
so when they are told that life is not in them, hut that it flow s-
in. When this is shown them hy living experience, which has
been often done, they then coif ess indeed that it is so, for they
cannot speak against experience / nevertheless after some pause
they deny it, nor are they then willing that it should be any
longer confirmed by experience.
6194. Jt has occasionally happened, that I have thought with
myself, and also that I have discoursed with others, without re-
flecting that exciting spirits were present ; but instantly after-
wards the spirits accosted me, and told the state in which they
6193—6197.]
GENESIS.
475
then were, viz., that they knew no other than that they were [the
persons] who thought, and this with me in such a manner, that
the nearest believed themselves to be entirely the thinkers, but the
more remote less so, and they who were still more remote^ still
less so. And it loas also shown what societies flowed-in to the
spiints, as into their srihjects.
61 95. Tliere have been spirits attendant on me a long time,
neither remarkably good nor remarkably evil, a little above the
head ; they had the power to Jlow-in thoroughly into the affec-
tions, and inasyiuch as they willed this, they also after a pause
entered, and bound themselves with me in such a manner, thai
it seemed as if they could scarcely be separated. I discoursed
with them on the subject, showiiig the expediency of their sepa-
ration, but they were not able to effect it / when they attempted
it, and separated themselves a little, they communicated such a
dullness to my thoughts, that I could not think except confusedly
a7id abruptly, and I felt a painful sensation in 7ny head, such
as is expeinenced by those who fall into a swoon. Hence it was
made evident in what mariner loves conjoin, and that hence is
the conjunction of all in the other life / wherefore the spirits
who enter into the very affections themselves, possess another ;
such also is the case in the world, when one man favours an-
other's love / whereas truths do not conjoin, but the aff'ections of
t)"uth. Hence it was manifest to me how man is conjoined
either with heaven or with helL viz., by loves / with hell by self-
l&ce and the love of the world, but with heaven by neighbourly
love and the love of God. It was also manifest, that a man
bound to hell cannot possibly be loosed from thence, except by
Divine means from the Lord ; which was likewise shown from
those who were bound with me only by slight affections, inas-
m.uch as I was not loosed from them except by intermediate
loves, whereby they were gradually conjoined with others ; and
as they were separated, they appeared to be removed to a dis-
tance from me towards the left in front / the separation was
effected by changes of the state of the affections, far as the affec-
tions were changed, so they receded. Hence also it is evident
whence come the appearances of distances in the other life.
6196. That spirits are associated to man according to his
loves, has been made known to me from manifold experience y as
soon as I have begun to love any thing intensely, spirits were
jn-esent who were principled in such love, nor were they removed
until the love ceased.
6197. As often as any thing has fallen into the thought, and
into the desires of the will, the source of which I have not known,
so often, when I have willed to know it, it has been shown me
from what societies it came, and sometimes by what spirits as
subjects ; and on such occasions they have discoursed with me,
and confessed that they thought the thing, and likewise that they
476
GENESIS.
[Chap, xlvii.
knew that they Jlowed-in to me, and appeared to myself as in
me. The deceitful, who appear directly above the head, have
occasionally Jlowed-in to me with such subtlety, that I knew not
whence the influx was, and could scarcely perceive otherwise
than that what flowed-in was in myself and from myself, as is
the usual perception with others: but as I knew of a certainty
that it was f rom another source, such an exquisite perception
was given me f rom the Lord^ that I perceived each single influx
of them, also where they were, and who they were : when they
observed this, they were exceedingly indignant, e^ecially because
I reflected upon what came from thein ; that reflection flowedrin
thi'ough the angels. Those deceitful spirits principally hisinu-
ated such things as were contrary to the Lord; and on this
occasion it was also given me to reflect upon the fact, that no
one in hell acknowledges the Lord, but that on the contrary, they
are contumelious against Him, so far as it is allowed them ; yet
that they are not displeased to hear mention made of the Father
the Creator of the universe. Hence, as from a most manifest
proof, it is evident, that the Lord is He who rules the universal
heaven, as He himself teaches in Matthew, '■'■All power is given
unto me in heaven and in earth,'''' xxviii. 18 ; and that they are
oj)posed ■ to the Lord, because they are opposed to heaven, where
the Lord is all in all.
6198. There have been spirits attendant upon me, who sup-
posed that themselves were they who lived, and that L had Irfe
from no other source than from them, thus that they were 7/
but when they were told that they were separate spirits, and that
L also was a spirit as to the interiors, they could not believe it.
In order to convince them, they were separated, and thereby it
was shown that they were spirits by themselves ; nevertheless
they were still unwilling to believe, and were obstinately pressing ;
they went away for a time, and when they returned, they were
in a like persuasion. Hence also it may be manifest, that spirits
know no other than that the things appertaining to man are
tlieir own. But they who are of such a quality as obstinately
to believe so, are not easily admitted to men, because they cannot
be separated withoxit difficulty. A like persuasion indeed is
impressed on all other spirits, to the intent that they may be
serviceable to man, but with a difl'erence.
6199. Another spirit also supposed himself to be me : inso-
much that he believed, when he discoursed vnth me in my mother
tongue, that he spake from his own, saying that that tongue was
his: but it was shown, that the language proper to spirits is
quite different, and that it is the universal language of all, and
that from it ideas floivcd-in to my mother tongue, and thus they
spake not from themselves but in me; and that this is a proof
that they not only come into those things which are man's, but
also suppose them to be their own.
6198—6201.]
GENESIS.
477
6200. Inasmuch as I have now for nine* years coyitimially
been in consort with spirits and angels, I have carefvlly ohse7'7)efi
hoio the case is with influx. During the exercise of thought, the
material ideas thereof have appeared as it were in the midst of
a hind of wave, which it was observed toas nothing else than
such things as were adjoined to that sxdject in the memory, and
thus the full thought appears to spirits / hut on such occasions
ncihing else comes to man^s apprehension than that which is in
the midst, and thus it appeared as material. I likened the sur-
rounding wave to spiritual wings, by which the thing thought
of is elevated out of the memory. Ilence man has a perception
of a thing. That in this surrounding waving matter there were
innumerable things agreeing with the thing thought of was
manifest to me from this consideration, that the spirits, who
were in a mo7'e subtle sphere, knew from thence all those things
which I had ever known on that subject • and thus that they
fully imbibe and pxd on all things which are of man / and
genii, who only attend to the lusts and affections, those things
which are of the loves. To illustrate this by an example :
whilst I was thinking of a man who was known to me, instantly
the idea of him, such as appears when his name is ?nc7iiioned
before man, was presented i?i the midst, but round about, like
something waving and volatile, were all the things I had known
and thought about him from childhood ; hence the whole of him^
such as he was in my thought and afection, appeared in an
instant amongst the spririts. When I have been thinking also
concerning any city, the spirits instantly knew, from that encom-
passing waving sphere, all that I saw and knew concerning it.
Such also is the case with things of science.
6201. The thought appeared amongst spi?'its in the mariner
above described, when I was a little withdrawn from the things
of the senses ; but when the thought was m the things of the
senses, no such waving appeared, but it was all material, and
not unlike the external ^principle of sight' in this latter case
man is said to think in the sensual principle ; hut when he
thinks 7nore interiorly, he is said to be withdrawn fr'om the
things of the senses. That man can he withdrawn from the
things of the senses, was known to the ancients, wherefor'e also
some of them have written concerning that state. They who
think in the sensual principle, are called sensual, and similar
spirits are adjoined to them; these spirits scarcely apprehend
mare things appertaining to man, than those which come to
• It is to be noted, that this part of the present work, being published by the
author in the year 1753, was written by him in 1752, which wna exactly 7iin<
years after liis receiving the extraordinary privilege of being admitted to open
communication with the spiritual world in 1743 ; and as this privilege was con-
tinued until his decease in the year 1772, it appears that he eiyoyed it during s
spai^e of twenty-ntHe years.
478
GENESIS.
[Chap, xlvii.
man's sensations also / ,for they are more gross than other spirits.
It has been observed, that v)hen man is in the sensiial principle,
and not elevated thence, he thinks of nothing hut what is of the
lody and the world ; in this case he is not willing to gain any
acquaintance with the things of eternal life, yea he is averse
from hearing any thing of that life. To the intent that I might
know that this is the case, I have occasionally been let down into
the sensual principle, whereupon this unwillingness instantly
presented itself, and the spiritfi also, who were in that grosser
sphere, infused base and scandalous things / but as soon as I
was withdrawn from the sensual principle, such things were
dissipated. In the sensual life there are several who indulge in
pleasures of the body, and have altogether rejected thinking be-
yond what they see and hear i and especially every thought co'n-
cerning eternal life. Wherefore all such make light of both the
latter and the former thoughts, and when they hear, they loathe
them. Such spirits abound in the other life at this day, for
troops of them come from the world j the influx from them
prompts man to indulge his favourite inclination, and to live to
himself and the world, btit ?iot to others, except so far only as
they favour him and his pleasures. If man wishes to be elevated
from these spirits, he must think about eternal life.
6202. Another influx has also been observed, which is not
effected by the spirits attendant on man, but by others who are
emitted from some infernal society into the sphere of marCs life;
these discourse amongst themselves concerning such things as
are adverse to man, v)hence generally there flows-in what is
inconvenient, unpleasing, sad or anxious, with much variety.
Such spirits have often been with me, and they who inf used-
anxieties v^ere perceived in the provhice of the stomach, without
my knoxoing whence those anxieties were; but they have been as
often detected, and then I have heard what they discoursed
about amongst themselves, and that the subject was such as was
adverse to my affections. The covetous have sometimes appeared
in the same region, but a little higher, and have infused anxiety
grounded in care for the future ; and it has been also given me
to chide them, and to tell them that they have relation to such
things in the stomach as are indigested, have a bad smell, and
thus create loathing ; I have also seen that they were driven
away, whereupon the anxiety totally ceased; and this happ>ened
repeatedly, that I might of a certainty know that they caused
the anxiety. Such an influx prevails in those who without
cause are oppressed with melancholy anxiety ; and likewise in
those who are in spiritual temptation ; but in this latter case
such spirits not only flow-in in generral, but also infernal spirits
in particular excite the evils which a man has done, and pervert
and put a wrong interpretation upon his good principles. On
such occasions the angels engage in combat with these spirits.
6202—6206.] GENESIS.
479
J/rtn, during regeneration, comes into such a state, wherehxj lie
is let down into hi^ own proprium {selfhood) / and this effect
tahes place when he iminerses himself too muck in worldly and
corporeal things, and when he is about to he elevated to spiritual
things.
6203. In regard to the origin of the influx of evil from hell,
the case is this : when a man at first from consent, next from
purpose, and lastly from delight of affection, casts himself in tf
evil, a hell which is in such evil is instantly opened, {for the
hells are distinct one amongst another, according to evils, and
all their varieties,) and presently there is from that hell also an
influx. When a man thus comes into evil, it inheres j for the
hell, in the sphere of which he then is, is in its very delight,
when in its evil / wherefore it does not desist, hut obstinately
presses in, and causes man to think about that evil, at first
occasionally, afterwards as often as any thing presents itself
which is related to it, and at length it becomes with him the
universally reigning principle. When this is the case, he seeks
out such arguments as prove it not to be an evil, until he abso-
lutely persuades himself that it is not an evil / and then, as far
as he is able, he studies to get quit of external restraints, and
makes evils allowable and ingenious, and at length even credit-
able and honourable, such as adidteries, thefts effected by art
and deceit, various sorts of arrogance and boasting, contempt
of others, impeachment of the reputation of others, persecution
under an appearance of jxistice, and the like. The case with
these evils is like that of open theft, from which, when a man
has purposely committed it twice or thrice, he cannot afterwards
desist, for it continually inheres in his thought.
6204. It is further to be noted that the evil which enters into
the thought does not hurt man, because evil is continually infused
by spirits from hell, and is continually repelled by the angels
but when evil enters into the will, it then hurts, for in this case
it comes forth into act as often as external bonds do not restrain
it. Evil enters into the will hy being detained in the thought,
by consent, and especially by act and the delight thence derived.
6205. It has been often observed, that evil spirits principally
put on man''s persuasions and lusts, and when they put them
on, that they ride man with absolute power: for he who intro-
duces himself inlo man's lusts, and into his persuasions, subjects
the man to himself, and makes him his servant. But influx
through the angels takes place according to mail's affections,
which they lead gently, and bend to good, and do not break : the
influx itself is tacit, and scarcely perceptible, for it is into the
interiors, and continually by freedom.
6206. It is f urther to be noted, that all evil flows-in from
hell, and all good through heaven from the lord, ; but the reason
why evil is appropriated to man, is, because he bdieves and per'
480
GENESIS.
[Chap, xlvii.
suades himself that he thinTcs and does it from himself, thus he
makes it his 0W7i • whereas if he believed as the fact really is,
evil woidd not then he appropriated to him, hut good from the
Lord instead. For in this case, when evil flowed-in, he would
instayitly thinh that it was from the evil spirits attendant upon
him., and when he thought thut, the angels would avert and re-
ject it / for the influx of the angels is into that which a man
Jcnoics and believes, hut not into that which he does not Jcnov)
and believe ; for it is fixed only where there is something apper-
taining to man. Whe?i man thus appropriates evil to himself
he jyrocures to himself a sphere of that evil, to xohich sphere the
spirits from hell loho are in a sphere of the like evil adjoin
themselves ; for like is conjoined to like. The spiritual sphere
appertaining to man or to a spirit is the exhalation floxoing
forth from the life of his loves, by virtue whereof his quality is
knoicn at a distance ; in the other life all are conjoined accord-
ing to their spheres, even societies one amongst another ; and
they are also dissociated according to their spheres, for opposite
spheres are in collision, and mutually^ repel each other. Hence
the spheres of the loves of evil are all in hell, and the spheres of
the loves of good are all in heaven / that is, they who are in
those spheres.
science of man, the plane into which they operate being there /
this plane is in the interiors of man. Conscience is twofold,
interior and exterior j i7iterior conscience is that of spiritual
good and truth, exterior conscience is that of j ustice and equity.
At the present day a considerable number of persons are gifted
with this latter conscience, hut only a few with the former.
Nevertheless they who enjoy exterior conscience, are saved in the
other life / for they are of such a quality, that if they act con-
trary to what is good and true, or just and equitable, they are
imoardly tortured and tormented ; not because they suffer a
loss thereby of honour, gain, or reputation, hut because they had
acted contrary to goodness and truth, or to justice and equity.
But where these consciences do not exist, there is 'a certain
lowest principle which occasionally assumes the semblance of
conscience, viz., to do what is true and good, and just and equit-
able, not from the love of those principles, but for the sake of
self-honour and gain. Persons of this character also are tor-
tured and tormented, when adverse things befall them ; bid this
conscience is no conscience, because it is of self-love and tJie
love of the world, and there is nothing in it which re-
gards the love of God and of the neighbour : wherefore in the
other life it does not appear. Men of this description can also
discharge duties of the highest eminence, like those who enjoy
gemmie conscience, for in the external form their deeds are
similar, hut they are done for the sake of self -honour and repair
especially into the con-
G207— 6210.]
GEXESIS.
481
tation ; the more, therefore^ they fear the loss of these goods, th.e
TTwrc exact is their attention to public offices with a view to
secure the favour of their neighbour and of their country ; hut
they who do not fear the loss of those goods, are in the state as
mejnbers fit only to be rejected. They who are in this false,
conscience, do not even know what conscience is ; and when they
are told by others what it is, they deride it, and believe it to be
the result of simpleness or disorder of mind. These observa-
tions are made, to the intent that it maybe known how the case
is with influx, viz., that conscience is the plane into which
the angels flow-in, and indeed into the affections of good and
truth, and of justice and equity therein, and thus they keep
man bound, but still in freedom.
6208. There are several who enjoy natural good hereditarily,
by virtue whereof they have deligfit in doing good to others, but
they are not imbued with principles of well doing derived from
the Word, or doctrine of the church, or their religious tenets /
consequently they cannot be gifted with any conscience, for con-
science does not come from natural or hereditary good, but from
the doctrine of truth and good, and a life according thereto.
When such come into the other life, they wonder that they are
not received into heaven, saying, that they have led a good life ;
but they are told that a good life, when grounded in what is
natural or hereditary, is not a good life, hut only when grounded
in those things which are of the doctrine of truth and good, and
thus of life • by these they have principles impressed on them
concerning truth and good, and receive conscience, which is the
plane into which heaven flows-in. To convince them that this
is the case, they are sent into various societies, and of such
occasions they suffer themselves to he led astray into evils of
every kind, merely hy reasonings and consequent persuasions
that evils are goods, and goods are evils ; and thus wheresoever
they go, they arc persuaded and canned away as chaff before
the wind I fcr they ai'e without principles, and without the plane
into tchich the angels can operate and withdraw them from evils.
6209. The influx of the angels into man is not perceived like
the influx of spirits ;for what flows-in from them is not material,
but spiritual, and ii appears altogether as a streaming aerial
[priticiple] / from the interior angels a^lucid, and from the still
more interior as flamin q ; on wh ich subject, by the divine mercy of
the Lord, more will be said at the close of the following chapters.
6210. It has occasionally com.e to pass, that I thought with
eagerness about worldly things, and about such as are matters of
concern to the generality of mankind, about possessions, the ac-
quirement of riches, pleasures, and the like ; on which occasions
I obsi rved that I was relapsetl into the sensual principle ; and
that in proportion as the thought was immersed in such thiiigs, 1
was removed from consort with the angels. Hence also it wa.^
vot.. vt. 81
482
GENESIS.
[Chap, xlvii.
made evident to me, thai they who are deeply immersed in such
cares, cannot ham commerce with the angels in the other life ;
for when such thoughts occupy the whole mind, they carry the
toul downwa?'ds, and are as weights which draw it down ; and
when they are regarded as an end, they remove from heaven, to
which man cannot he elevated except by the goo^ of love and of
faith. This was made still more manifest to me from this cir-
cttmstance : on a time when I was led through the mansions of
heaven, and was in a spiritual idea, it happened that I suddenly
lapsed into a thought concerning worldly things, whereupon all
that spiritual idea was instantly dissipated and becam,e as none.
6211. I have sometimes wondered why speech and action were
not governed by particular spirits, as well as thought and will ;
hut I teas instructed that speech follows from thought, and action
from xoill, and that this flows from order, thus by common influx.
Nevertheless, spirits are appointed to every member of speech and
to every member of action, but those spirits do not kno w it. Com-
mon {or general) influx is a continual tendency {couatns,) from
the Lord through the universal heaven into every single thing
ofman^s life.
C212. It is known f rem the Word, that there was an influx
from, the world of spirits, and from heaven, into the prophets,
partly by dreams, partly by visions, and partly by speech / and
also in some cases into the speech itself, and into the very gestures,
thus into those things which are of the body ; and that on such
occasions they did not speak nor act from themselves, but from
the spirits which then occupied their body. On such occasions
some beliaved themselves like insane persons, as Saul in that he
lay naked, others in that they wounded themselves, others input-
ting horns on themselves not to mention several similar circum-
stances. And whereas I was desirous to know how they were
acted upon by spirits, it was shown me by living experience. To
this intent, I was for a whole night possessed by spirits, who so
0CGu,pied my corporeal parts, that I had only a very obscure sen-
sation that it vxis my own body. When those spirits came, they
appeared as little black clouds crowded together in various forms,
for the most part pointed. In the morning there was seen by me
a chariot drawn by two horses, in which a man was conveyed,
(f towards a horse was seen, on which some one hadbeen seated,
who teas thrown off from the horse backwards, and there lay
viltilst the horse was kicking at him / afterwards another was
seen seated on a horse j the horses were fine ones. After these
things the angels said what was signified by them, viz., that the
chariot, in which the man was, signified the spiritual sense in the
signified prophetics which the \jprophets\ spake, and which they re-
presented: that the horse which threw his rider, and kicked that
the Jewish and Israelitish people, who had. the prophecies, were
principled merely in external things, and thus that the intellect-
6211—6214.]
GENESIS.
483
ual principle threw them hack, and as it were hy Jciching put them
away ; and that the other rider, seated on the horse, signified the
intellectual principle of those who are in the internal sense of the
prophetic Word. By that state, in which I was during the night
until morning, I was instructed how the prophets, through whom
spirits fpake and acted, were possessed, viz., that the spirits occu-
£icd their body, so that scarcely any thing was left but a hnow-
'dge that they existed. Spi7'its have been appointed to this use,
who were not willing to obsess men, but only to enter into marCs cor-
poreal affections, and when they entered into these, they entered
into all things of the body. The spirits usually attendant on me
said, that I was absent from them whilst I remained in that state.
The spirits loJtO possessed my body, as formerly the bodies of the
prophets, afterwards discoti?'sed with me, and said, that at the
time they knew no other, than that they had life as in the body,
besides 7nany other particulars. It was further said, that there
were other influxes also with the prophets, viz., that they exer-
cised their own discretion and thought, only that spirits spake
with them, for the most part on such occasions inwardly in
them / hut that the influx toas not into the thought and will,
but was only a discourse which came to their hearing.
6213. That hell hy its spirits continually injects evil and
false, and perverts and extinguishes truths and goods, and that
the Lord hy his angels continually averts, removes, mitigates,
and moderates those injections, has been made so familiar to me
by the almost continual experience of several years, that I can-
not even think of any doubt concerning it. But that the angels
may be able to avert the influxes from hell, there must be in
man truths of faith joined to good of life, into which they may
flow-in I these must be the plane into which they may operate.
But if man has not such truths, he is carried away by hell; and
in such case the Lord by the angels rules him as to external
things, which are called external restraints, and are of man''s
own prudence, that he may appear in an external form as a lover
of his neighbour and country, hut for the sake of his own hon-
our, gain, and reputation thence derived, or owing to his fear
of the penalties of the law, and of death. These are the exter-
nal bonds by which man is ruled, when there are no internal
restraints of conscience. But those external bonds are of no
avail in the other life, for they are taken away from him, and
then the man appears such as he had been inwardly.
6214. Hoio difficult it is for man to believe that spirits know
his thoughts, was manifest to me from this circumstance : before
I discoursed with spirits, it happened that a certain spirt ac-
costed me in a few tcoi'ds concerning the subject of my thoughts ;
I teas amazed hereat, that a spirit should know what I was
thinking about, because I supposed that such things were deeply
concealed, and known to God alone. Afterwards when I began
484
GENESIS.
[Chap, xlvii.
to spcalc with spirits, I was indignant that I could not thinJcany
thing hut what they hnew, and tecause this might he troublesome
to vie ; hut presently hy some days' habit it became familiar to
me. At length it was also known, that spirits not only perceeive
all things of man's thought and will, hut even many more things
than the man himself ; and that the angels perceive still more,
viz., intentions and ends, from the first through the middle to
the last. And that the Lord knows not only the quality of
the whole man, hut also vihat his quality will be to eternity.
Hence it may be manifest, that nothing at all is hidden, hut
that what man inwardly thinks and devises is open to view in
the other life, as in clear day.
6215. The subject of influx, and the commerce of the soul
and body, will be continued at the close of the following chapter.
GENESIS.
CHAPTER THE FORTY-EIGHTH.
1. AND it came to pass after those words, that one said
unto Joseph, Behold, thy father is sick ; and he took with him
his two sons, Manasseh and Ephraim.
2. And one told Jacob, and said, Behold, thy son Joseph
Cometh unto thee ; and Israel strengthened himself, and sat
on the bed.
3. And Jacob said unto Joseph, God Schaddai was seen by
me in Luz, in the land of Canaan, and blessed me ;
4. And said imto me, Behold, I will make thee fruitful,
and multiply thee, and I will give thee a multitude of people,
and will give this land to thy seed after thee, for an everlast-
ing possession.
5. And now thy two sons who were born unto thee in the
land of Egypt, before I came unto thee into Egypt, shall be
mine ; Ephraim and Manasseh, as Reuben and Simeon, shall be
mine.
6. And thy issue, which thou begettest after them, shall be
thine, and shall be called after the name of their brethren in
their inheritance.
7. And I in my coming from Padan, Rachel died by me in
the land of Canaan in the way when as yet there was a tract
of land to come to Ephrath ; and I buried her there in the way
of Ephrath ; it is Bethlehem.
6215.]
GENESIS.
485
8. And Israel beheld the sons of Joseph, and said, Whose
are these ?
9. And Joseph said unto his father, These are my sons,
whom God hath given me here. And he said, Bring them, I
pray thee, unto me here, and I will bless them.
10. And the eyes of Israel were heavy through old age, he
could not see ; and he caused them to come unto him, and he
kissed them, and embraced them.
11. And Israel said unto Joseph, I had not thought to see
thy faces, and lo, God hath made me to see also thy seed.
12. And Joseph brought them out from between his thighs,
and bowed himself with his face to the earth.
13. And Joseph took them both, Ephraim in his right hand
toward Israel's left hand, and Manasseh in his left hand toward
Israel's right hand, and caused them to come unto him.
li. And Israel stretched out his rio;ht hand, and placed it
upon the head of Ephraim, who was the younger, and his left
hand upon the head of Manasseh ; he put forth his hands con-
versely, because Manasseh was the first-born.
15. And he blessed Joseph, and said, The God before whom
my fiithers Abraham and Isaac walked, the God who fed me
from then even unto this day,
16. The angel who redeemed me from all evil, bless the
boys, and in them shall my name be called, and the name of
my fathers Abraham and Isaac, and may they grow into a
multitude in the midst of the earth.
17. And Joseph saw that his father laid his right hand
upon the head of Ephraim ; and it was evil in his eyes, and
he took hold of his father's hand to remove it from the head of
Ephraim upon the head of Manasseh.
18. And Joseph said unto his father, Not so, ray father ; for
this is the first-born : place thy right hand upon his head.
19. And his father refused, and said, I know, my son, I
know, he also shall become a people, and he also shall become
great ; nevertheless his younger brother shall be greater than
he, and his seed shall be the fulness of the nations.
20. And he blessed them in that day, saying, In thee shall
Israel bless, saying, God set thee as Ephraim, and as Manasseh ;
and he set Ephraim before Manasseh.
21. And Israel said unto Joseph, Behold, I die, and God
shall be with you, and shall bring you again unto the land of
your fathers.
22. And I give thee one portion above thy brethren, which
I took out of the hand of the Amorite with my sword and with
my bow.
m
GENESIS.
[Chap, xlviii.
THE CONTENTS.
6216. THE subject treated of in this chapter in the inter-
nal sense is concerning the intellectnal principle of the church,
which is from truth, and its will-principle whicli is from good:
the intellectual principle of the church is Ephraim, and the
will-principle is Manasseh.
Q-217. That the truth of faith, which is of the intellectual
principle, is apparently in the first place, and the good of char-
ity, which is of the will-principle, apparently in the second, ia
signified by Israel's putting the right hand on the head of
Ephraim, and the left on the head of Manasseh.
THE INTERNAL SENSE.
6218. Yerses 1, 2. AND it came to pass after those woi'ds,
that one said unto Joseph^ Behold, thy father is sick j and he
took with him his two sons, Manasseh and Ephraim. And
one told Jacob, and said, Behold, thy son Joseph cometh unto
thee / a/nd Israel strengthened himself, amd sat on the bed.
And it came to pass after those words, signifies the things
which follow from the foregoing. That one said unto Joseph,
signifies eminent perception. Behold, thy father is sick, sig-
nifies the successivnty of regeneration. And he took with him
liis two sons, Manasseh and Ephraim, signifies the will-princi-
ple and the intellectual principle of the church born from the
internal. And one told Jacob, signifies perception from the
truth of the natural principle. And said. Behold, thy son
Joseph cometh unto thee, signfies concerning the presence of
the internal principle. And Israel strengthened himself, sig-
nifies new strength by spiritual good. And sat on the bed,
signifies which was turned to the natural principle.
6219. Ver. 1. "And it came to pass after those words." — •
Tliat hereby are signified the things which follow from the fore-
going, appeal's from the signification oi' words, as denoting things,
which were treated of in what goes before, tlius " after those
words" denotes the things which follow from the foregoing.
6220. " One said unto Joseph." — That hereby is signified
eminent perception, appears from the significatien of saying,
as denoting perception; see n. 1791, 1815, 1819, 1822, 1898,
1919, 2080, 2619, 2862, 3509, 5687. It denotes eminent per-
ception, because the subject treated of in what follows is con-
cerning tlie intellectual jjrinciple and the will-principle of the
6216—6222.]
GENESIS.
487
clnirch, thus concerning its truth and ^ood, and this from in-
flux through the internal celestial principle, which is Joseph.
6221. " Behold, thy father is sick." — That hereby is signi-
fied the successivity of regeneration, appears from the signifi-
cation of dying, as denoting resurrection unto life, and regen-
tion, see n. 3326, 3498, 3505, 4618,4621, 6036; hencQ sick-
ness, wliich precedes death, denotes what is progressive to
regeneration, thus the successivity of regeneration. That dying
denotes regeneration, and that being sick denotes tlie successiv-
ity of regeneration, cannot but appear too remote a sense of the
expressions to engage belief; but he who knows any thing con-
cerning angelic thought and speech, will acknowledge tliat it
is so. The angels know nothing concerning death, nor sickness,
wherefore neitlier have they any idea of such things; conse-
quently, when man reads of death and sickness, they have an
idea of the continuation of life and of the resurrection, because
when ilTan dies, he only puts off that which had served him
for use in the world, and enters into the life in which he had
been as to his spirit. This is the idea which presents itself to
the angels when man reads of dying and being sick ; in like
manner the idea of regeneration presents itself, inasmuch as
this is resurrection into life, for man had before been spiritually
dead, but when he is regenerated, he becomes alive, and a son
of the resurrection. Man himself, who desires heaven, during
his life in the body entertains no other thought concerning
death, or of the preceding sickness, than as being resurrection
into life ; for when he thinks about heaven, he withdraws him-
self from the idea concerning the body, especially when he is
sick and draws nearer to death. Hence it is evident, that the
spiritual idea concerning the death of the body, is concerning
newness of life; on which account, when the subject treated
of in heaven is the resurrection or the regeneration, and this
is conveyed downwards, and determined into the things* of the
world, it falls only into like things. This is the case with the
Word, which as to all and singular things has descended from
the Lord, and passed through heaven even into the world ; in tlie
descent it clothes itself with forms adequate to apprehension
in the threefold heaven, and at length with a form adapted
to the apprehension of man, which form is the literal sense.
6222. "And he took with him his two sons, Manasseh and
Ephraim." — ^That hereby is signified the will-principle and the
intellectual principle of the church, born from the internal,
appears from the representation of Manasseh, as deiioting the
new will-principle in the natural principle, and its quality, see
n. 5354 at the end ; and from the representation of Ephraim,
as denoting tlie new intellectual principle in the natural, ana
its quality, see n. 5354 ; that they were born from the internal
principle, is signified by their being tlie sons of Joseph, by
488
GENESIS.
[Chap, xlvii
whom the internal celestial principle is represented, n. £SGy,
5877. It may be expedient to say what is meant by the intel-
lectual principle, and by the will-principle of the church : the
intellectual principle of the church is to perceive from the
Word what the truth of faith is, and what the ^ood of char-
ity ; it is a known thing, that the literal sense ot the Woi-d is
such, that whatsoever particular tenet a man embraces, he
confirms from that sense ; the reason is, because those things
which are of the literal sense, are common vessels which re-
ceive truths, and that the quality of those vessels does not ap-
pear except when they have received truths, in which case it
appears as it were by transparence ; thus they are only com-
mon (or general) things, which are first to be imbibed by man,
that he may aptly receive particular and singular things.
That the literal sense of the Word is such, that whatsoever
tenet a man embraces he confirms from that sense, is very man-
ifest from so many heresies which have prevailed in the church,
and still prevail ; each of which is confirmed by sectaries from
the literal sense of the Word, and is so confirmed by them
that they absolutely believe it to be so ; and in this case, if
tliey heard the truth itself from heaven, they would not re-
ceive it in the least; because they have not the intellectual
princii)le of the church. For the intellectual principle of the
church consists in man's perceiving, whilst he reads the Word,
and carefully compares one passage with anotlier, what is
thence to be believed, and what to be done ; this intellec-
tual principle falls to the lot only of such as are enlightened
by the Lord, and who also in the Christian world are called
enlightened ; and this enlightening or illustration falls only into
such as desire to know truths, nr.t for the sake of reputation
and glory, but for the sake of life and use. The illustration
itself is received by the intellectual principle in man, for it is
this principle which is enlightened ; this is very manifest from
this consideration, that they who liave little of an intellectual
principle, cannot in any wise see such things from the Word,
but have faith in those whom they believe to be enlightened.
It is further to be noted, that they who are regenerated, re-
ceive from the Lord an intellectual principle which is capable
of being enligiitened ; it is the light of heaven from the Lord
which nows-in to the intellectual principle and illustrates it ;
for the intellectual principle has its light, its sight, and conse-
quently its perception, from no other source. But this intel-
lectual principle, which is called the intellectual principle of
the church, is more inward than the intellectual principle de-
rived merely from scientifics; for it is a perception that a
thing is so, not because it is dictated by science and philoso-
phy, but because it is dictated by the Word in its spiritual
Bense ; as for example, they who are in the intellectual princi-
0
6223, 6224. J GE2nT:SIS. 489
pie of tlie church, can clearly perceive that the "W"c>rd in all
and singular things teaches, that love to the Lord and charity
towards the neighbour are the essentials of the church, and
that the life of man remains after death, and that his life is de-
rived from those loves ; also that faith separate from charity
is not faith ; and that faith has no effect in regard to eternal
life, only so far as it is adjoined to the good of love to the
Lord and to the good of charity to the neighbour ; conse-
quently that they must be conjoined to form spiritual life: that
these are truths, can be clearly perceived by those who have
the intellectual principle enlightened, but not at all by those in
whom it is not enlightened. It is believed that they have an
intallectual principle in the things of the church, who are skil-
ful in confirming the tenets or doctrinals of their own church,
and this even to a persuasion that it is so, and also who are
skilful in dexterously confuting many heresies ; but this is not
the intellectual piinciple of the church, for to confirm a tenet
is not the part of the intellectual principle, but of ingenuity
in the sensual principle, and is a faculty which sometimes falls
to the lot of the worst men, and of those who believe nothing,
and who are even in false principles ; nothing is easier than
for such to confirm whatsoever they please, insomuch that the
simple are persuaded. But the intellectual principle of the
church consists in perceiving and seeing, previous to the con-
firmation of any tenet, whetner it be true or not, and then to
confirm it. This is the intellectual principle represented by
Ephraim ; but the good of the church, represented by Manas-
seli, is the good of charity which is insinuated from the Lord
into the man of the church by the truths of faith; for these
together with the good of charity are what flow-in to the in-
tellectual principle, and enlighten it, and also cause the intel-
lectual principle and the will-principle to constitute one mind.
That both the intellectual principle and will-principle are born
from the internal, may be evident from what has been fre-
quently said and shown heretofore ; for every aflfection of good
and truth, by which is illustration, flows-in, and consequently
is born from no other source than from the internal principle;
that is, through the internal, from the Lord.
6223. Ver. 2. " And one told Jacob." — That hereby is sig-
nified perception from the truth of the natural principle, ap-
pears from the signification of telling^ as denoting perception,
see n. 3608, 5601 ; and from the representation of Jacobs as
denoting the truth of tlie natural principle, see n. 3305, 3509,
3525, 3546, 3599, 3775, 4009, 4234, 4520, 4538, 6001.
6224. " And said. Behold, thy son Joseph, cometh unto
thee." — That hereby is signified the presence of the internal
principle, appears from the representation of Joseph as denot-
ing the internal principle, n. 6177 ; and from the signification
490 GENESIS. [Chap, xlviii.
of comivff to any one, as denoting presence, see n. 5933, 5941,
5947, 6063, 6089. The reason why Joseph denotes the in-
ternal principle, and in other places the internal celestial prin-
ciple, is in application to those things which are beneath in the
natural principle ; when it is applied to the inferior things of
the natnral principle, which are represented by Jacob, it is
called the internal principle, and in like manner when it is ap-
plied to Pharaoh ; but when it is applied to the interior things
of the natural principle, which are represented by Israel, and
also by his ten sons, it is then called tlie internal celestial prin-
ciple, and internal good, and this by reason of influx.
6225. " And Israel strengthened himself." — ^That hereby is
signified new strength by spiritual good, appears (1.) from the
signification of strengthening himself, as denoting to receive
new strength ; and (2.) from the representation of Israel, as
denoting spiritual good from the natural principle, see n. 4286,
4598, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833. The
reason why it is by spiritual good is, because Jacob in what
immediately precedes is called Jacob, and here Israel, for it is
said, " One told Jacob, and said. Behold, thy son Joseph
cometh unto thee, and Israel strengthened himself," for Israel
is spiritual good from the natural principle, but Jacob is the
truth of the natural principle, and the truth of the natural
principle, which is of faith in that principle, is confirmed bv
spiritual good, which is the good of charity. Israel also is the
internal of the church, and Jacob its external, n. 4286, 4292,
4570 ; the external of the church is confirmed, and receives
strength, from no other source than fi-om its internal ; they are
in the intei-nal of the church who are in the good of charity,
which is the good of faith, also the good of truth, and likewise
spiritual good, which are Israel ; but they are in the external
who are in the truth of faith, and not as yet manifestly in the
good, but in whose truth nevertheless there is good, which is
Jacob. *
6226. " And sat upon the bed." — ^That hereby is signified
that it was turned to the natural piinciple, appeai-s from the
signification of bed, as denoting the natural principle, see n.
6188. The reason why Israel sitting on the bed denotes that
spiritual good was turned to the natural principle is, because
by Israel bowing himself on the head of the bed (see tlie last
verse of the preceding chapter) was signified, that spiritual
good turned itself to those things which are of the interior
natural principle, see n. 6188; therefore, by his removing him-
self thence and sitting on the bed, is signified, that lie turned
himself to the natural principle. "What is meant by turning
himself to the interior natural principle, and to the exterior,
cannot be explained to the apprehension, because very few
know that the natural principle is interior and exteriur, and
C225— 6227.]
GENESIS.
491
that the thought is sometimes in the former and sometimes in
the latter ; and tliey who do not know this, nor reflect upon it,
cannot acquire to tliemselves a knowleege of the subject by
any thing of experience. Nevertheless this principle is com-
mon to every one, but with the diiference, that sometimes the
thought is elevated to those things which are superior, and
sometimes fiUls down to those things which are inferior, thus
the thought of man sometimes looks upwards, sometimes down-
wards. Besides every one may see, that Israel bowing him-
self on the head of the bed, and afterwards sitting upon the
bed, are things too light to be mentioned in the most Holy
Word, unless they had involved an arcanum, which can only
be discovered by the internal sense, consequently by the
knowledge of what each expression signifies in the spiritual
sense, that is, in the sense in which the angels are ; for the
angels do not think like man from the objects of the world, of
the body, and of the earth, but from the objects of heaven.
The quality of the difference between these objects is especially
evident from the correspondences treated of at the close of
several chaptere.
6227. Verses 3 to 7. And Jacob said unto Joseph, God
Sckaddai was seen by me in Luz, in the land of Canaan, and
blessed me ; and said unto me, Behold, I will malce thee f ruit-
ful, and multiply thee, and I will give thee a multitude of
people, and will give this land to thy seed after thee for an ever-
lasting posscssioti. Arid now thy two sons, who were lorn unto
thee in the land of Egypt, before I came unto thee into Egypt,
shall be mine ; Ephraim and Manasseh, as Reuben and Simeon,
shall be mi7ie. And thy issue, which thou begettest after them,
shall be thine ; they shall be called after the name of their
brethren in their inheritance. And I in my coming from
Padan, Rachel died by me in the land of Canaan, iri the way
when there was yet a tract of land to come to Ephrath, and I
buried her in the way of Ephrath ; it is in Bethlehem. And
Jacob said unto Joseph, signifies communication of the truth
of the natural principle with the internal. God Schaddai was
seen by me in Luz, in the land of Canaan, signifies the Divine
[^being or principle] appearing in the natural principle in a
former state. And blessed me, signifies prediction concerning
vivification. And said unto me. Behold, I will make thee fruit-
ful, and multiply thee, signifies vivification by the good of
charity and the truth of faitli. And I will give thee a multi-
tude of people, signifies indefinite increase. And I will give
this land to thy seed after thee for an everlasting possession,
signifies the Lord's kingdom to those who are principled in the
above good and truth. And now thy two sons who were born
unto thee in the land of Egypt, signifies good and truth in the
natural principle from the internal. Before I came unto thoe
GENESIS.
[Chap, xlviii.
.nto Egypt, signifies before the truth of the natural principle
was in scientifics in that principle. Shall be mine, signifies
(liat they are in me. Ephraim and Manasseh, signifies the iu-
tfllectual principle and the will-principle of the church. As
Reuben and Simeon, shall be mine, signifies that they shall be
Inith and the good of truth. And thy issue which thou be-
g-ettest after them, signifies interior truths and goods, which
»vere aftei-wards. Shall be thine, signifies that they are in the
rational principle which is from the internal. And they shall
be called after the name of their brethren in their inheritance,
signifies tliat they should be of the quality of the truths and
goods of the church, and together amongst them. And I in my
coming from Padan, signifies from a state of knowledges.
Eachel died by me in the land of Canaan, signifies the end of
the former aflfection of interior truth. In the way when there
Avas yet a tract of land, signifies what is intermediate. To
come to Ephrath, signifies the spiritual of the celestial princi-
])le in a former state. And I buried her in the way of Ephrath,
signifies the rejection of that state. It is Bethlehem, signifies
in its place a state of new afi'ection of truth and good.
6228. Yer. 3. " And Jacob said unto Joseph." — That here-
by is signified the communication of truth of the natural prin-
ciple with the internal, appears (1.) from the signification of
saying, as denoting perception, see above, u. 6220, and also
communication, see n. 3060, 4131, for wliat is perceived by
another, is communicated ; (2.) from the representation of
Jacob, as denoting the truth of the natural principle, see just
above, n. 6223 ; and (3.) from the representation of Joseph, as
denoting the internal principle, see also above, n. 6224.
6229. " God Schaddai was seen by me in Luz, in the land
of Canaan." — That hereby is signified the Divine {principle]
appearing in the natural, is evident (1.) from the signification
of God Schaddai, as denoting the Divine [Being or principle],
for the God, who was of Abraham, of Isaac, and of Jacob,
was called Schaddai, see n. 3667, 5628 ; and that he was Jeho-
vah, or the Lord, thus the Divine, is shown in Genesis, xxviii.
13, 19; (2.) from the signification of was seen hy me, as de-
noting that He appeared; (3.) from the signification oi Luz, as
denoting the natural principle in a former state, see n. 4556 ;
and (4.) from the signification of tlie land of Canaan, as denot-
ing the church, see frequently above. Hence it is evident,
that by God Schaddai being seen by me in Luz, in the land of
Canaan, is signified the Divine [principle] appearing in the
natural, where is the truth of the spiritual church.
6230. " And blessed me." — ^That hereby is signified predic-
tion concerning vivification, appears from the signification of
blessing, as here denoting prediction concerning vivification ;
for this was tlie blessing, that He would make him fruitful, and
622S— 6232.1
GENESIS.
493
iimltiply him, and give liim for a companj of people, and give
the land to his seed, after him for an eternal possession. All
these things are of prediction concerning vivification ; not that
the posterity of Jacob should be vivified, but they who are in
the truth of faith and the good of charity, for these are Jacob
and Israel in the internal sense.
6231. Ver. 4. " And said unto me, Behold, I will make thee
fruitful, and multiply thee." — ^That hereby is signified vivifica-
tion bv the good of charity and the truth of faith, appears
from the signification of being made fruitful, predicated of the
good of charity, and from the signification of being 7mdiijj>lied,
predicated of the truths of faith, see n. 43, 55, 913, 983, 2846,
2847 ; inasmuch as these are the things which make man alive
(vivifcant), therefore it is said vivification by them.
6232. " And I will give thee a multitude of people." — That
hereby is signified indefinite increase, appears from the signifi-
cation of a multitude of people, as denoting truths derived from
good to an indefinite degree, for people signify truths, n. 1259,
1260, 3295, and multitude a store, or abundance ; to give a
multitude of people, therefore, is to cause truths to increase
abundantly. The reason why it is to an indefinite degree, is,
because all things in the spiritual world, which proceed from
the infinite, as truths and goods, are capable of being multiplied
and of growing to an indefinite degree. That which cannot be
defined and comprehended by number is called indefinite ;
nevertheless the indefinite is finite in respect to the infinite, and
so finite, that there is no proportion between them. Truths
and goods derive their capacity of growing indefinitely from
this, that they proceed from the Lord, Who is Infinite. That
truths and goods have such a capacity, may be evident from
this consideration, that the universal heaven is in truth and
good, and yet not any one is in truth and good altogether like
that of another ; this would also be the case, if heaven was a
thousand and a thousand times greater. It may also be evident
from this consideration, that the angels are perfected to eternity,
that is, they continually grow in good and truth, and yet can
in no case arrive at the degree of any perfection ; for the in-
definite always remains, inasmuch as truths are indefinite in
number, and each truth has in itself what is indefinite, and so
forth. This may be still more evident from the things in
nature : although men should increase indefinitely, still no one
would have exactly the same face as another, nor the same in-
ternal face, that is, the same mind as another, and not even the
same tone of voice ; hence it is evident, that there is an inde-
finite variety of all things, and that one thing is in no case the
same as another. This variety is more indefinite in truths
and goods which are of the spiritual world, because one thing
in the natural world corresponds to a thousand and a thou-
494
GENESIS.
[Chap, xlviii.
sand in the spintual world ; wherefore as thinijs are more in
terior, so much the more are they indefinite. The reason why
all tilings in the spiritual world, and also in the natural world,
are so indefinite, is, becaiise they exist from the infinite, as
was said above, for unless they existed thence, they would
not be indefinite. Hence, also, from the indefinite things in
each world, it is very manifest that the Divine Being is In-
finite.
6233. " And I will give this land to thy seed after thee for
an everlasting possession." — That hereby is signified the Lord's
kingdom to those who are principled in the above good and
truth, appears (1.) from the signification of land, in this case
the land of Canaan, as denoting the Lord's kingdom, see n.
1607, 3038, 3481, 3705, 4240, 4447 ; (2.) from the signification
of seed, as denoting the truth of faith and the good of charity,
see n. 1025, 1447, 1610, 1940, 2848, 3038, 3310 ; that the seed
of Abraham, Isaac, and Jacob, denotes those who are principled
in goods and truths, and are called the sons of the kingdom,
see n. 3373 ; and (3.) from the signification of an everlasting
possession, as denoting to have the Lord's life ; these are the
sons of the kingdom.
6234. Ver. 5. " And now thy two sons, who were born unto
thee in the land of Egypt." — That hereby is signified good and
trutli in the natural principle from the internal, appears (1.)
from the representation of Manasseh and Ephraim, who are
here the tivo sons, as denoting the will-principle and intellectual
principle of the church in the natural principle, born from the
internal, see above, n. 6222 ; and inasmuch as good is of the
will-principle, and truth is of the intellectual principle, by these
two sons is signified the good and truth of the church ; (2.)
from the signification of ho?'n unto thee, viz., to Joseph, as de-
noting from the internal principle ; and (3.) from the significa-
tion of the land of Egijpt, as denoting the natural mind, where
the scientifics of the church are, see n. 5276, 5278, 5280, 5288,
5301 ; and as denoting the natural principle, n. 6147.
6235. " Before I came unto thee into Egypt." — That hereby
is signified before the truth of the natural principle was in sci-
entifics, appears (1.) from the signification of hef ore I came unto
thee, as denoting before it was ; (2.) from the representation of
Jacob, who says this of himself, as denoting the truth of the
natural principle, see above, n. 6223 ; and (3.) from the signifi-
cation of Egypt, as denoting scientifics in the natural principle,
see n. 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700, 6004.
That Jacob and his sons coming into Egypt represented that
truths should be insinuated into the scientifics of the church,
was shown in the two preceding chapters, see n. 6004.
6236. "Shall be mine."— That hereby is signified m me,
appears from the representation of Jacob, who says this of him
6233—6238.]
GENESIS.
495
!-fIf, as denoting the truth of the natural principle, of whicli we
shall speak presently ; and from the representation of Manasseh
and Ephraiin, concerning whom he speaks, as denoting tho
will-principle and intellectual principle of the church in the
natural principle, see n. 5354, 6222. The reason wh}' they
shall be mine denotes in me, is, because Jacob is the truth of
the natural principle, thus also the natural principle as to truth,
and in the natural principle there are the intellectual and will-
principles, represented b}^ Ephraim and Manasseh ; hence, inas-
much as they are in that natural principle, by their being mine
is signified in me. That Jacob is the natural principle, in the
supreme sense the Lord's Divine Natural principle, may be
seen, n. 3305, 3509, 3525, 3576, 4009, 4538, 4570, 6098 ; and
in the respective sense, truth in the natural principle, thus also
the natural principle as to truth, see n. 3509, 3525, 3546 ; and
as Jacob in general is truth in the natural principle, therefore
his ten sons are the truths of the church in tliat principle in
particular, see n. 5403, 5419, 5427, 5458, 5512, so also now
the sons of Joseph. By Pharaoh also is represented the natural
principle, yet not as to truths, but as to scientifics, which are
inferior, and into which truths maybe initiated and insinuated,
■which -was represented by the coming of Jacob and his sons
into Egypt.
6237. " Ephraim and Manasseh." — That hereby is signified
the intellectual principle and the will-principle of the church,
may be seen, n. 5354, 6222.
6238. " As Reuben and Simeon, shall be mine." — That
hereby is signified that they shall be truth and the good of
truth, appears (1.) from the representation of jReuben,»as de-
noting faith in the understanding, and the truth of doctrine
whereby the good of life may be arrived at, see n. 3861, 3866,
thus in general truth which is of the intellectual principle ; and
(2.) from the representation of Sivieon^ as denoting faith in the
will, consequently truth in act, which is the 2;ood of faith or
the good of truth, see n. 3869, 3870, 3871, 3872, 4497, 4502,
4503, 5256, 5630, thus in general the good which is of tlie new
will-principle. That things similar to these are represented by
Ephraim and Manasseh, is evident; but whereas Reuben pro-
faned his representative, n. 4601, and Simeon also defiled his,
n. 4497, 4502, 4503, and on this account they were cursed,
(see the following chapter, verses 3 — 7,) therefore they lost
their birthright, and in their place Ephraim and Manasseh the
sons of Jos^h were acknowledged for the first-born, 1 Chron.
v. 1. Nevertheless, the* representative still remained with
Reuben and Simeon, for it is the same thing whatever be the
quality of the person who represents, see n. 665, 1097, 4281,
viz., there remained the representative of faith in the under-
standing with Reviben,and the representative of faith in the will
496
GENESIS.
[Chap, xlviii.
with Simeon ; but with Ephraim there was the representative
of the intellectual principle of the church, and with Manasseh
the representative of the will-principle of the church.
6239. Ver. 6. "And thy issue which thou begettest after
them." — ^That hereby is signified interior truths and goods,
which are afterwards, appears (1.) from the signification of
isstie, or generation, as denoting tliose things wliich are of faith
and charity, see n. 613, 2020, 2584, thus truths and goods ;
and (2.) from the signification of after them, as denoting the
interior things which are afterwards. The reason why interior
things are signified, is, because those things which are begotten
from the internal principle afterwards, are more interior ; for
those things which were previously begotten serve successively
as the means of producing those which are afterwards begotten
more interiorly, for the internal principle by degrees elevates
the natural to itself This is evident from the generation of all
things which are of the intellectual principle in man ; for man
at first is sensual, afterwards he becomes more and more inte-
rior, imtil he becomes intellectual ; the case is the same with
the new generation, which is elFected by faith and charity ;
hence it is, that man by degrees is perfected. See what was
said concerning successive elevation towards interior things,
when man is regenerating, n. 6183. Generation, in the Word,
signifies those things which are of faith and charity, because no
other generation than what is spiritual can be understood in
the internal sense; this generation is also meant in David,
"They shall fear a fear, because God is in the generation of the
jmt^'' Psalm xiv. 5 ; the generation of the just denotes truths
derivei from good, for justice is predicated of good. And in
Isaiah, "They shall not labour in vain, and shall not hring
forth in terror ; for they are the seed of the blessed of Jeho-
vah," Ixv. 23. Again, " "Who hath wrought and done, who
called generations from the heginning ; I Jehovah the first,
and with the last I am the same," xH. 4. And in Ezekiel,
"Thy tradings, and thy generations are from the land of Ca-
naan ; thy father was an Amorite, and thy mother an Hittite.
As to thj/ generations, in the day in which thou wast born, thy
navel was not cut, and thou wast not washed with water for my
sight," xvi. 3, 4, speaking of the abominations of Jerusalem,
where it is very evident tliat generations denote generations in
the spiritual sense. Again in Isaiah, " Awake according to the
days of eternity, the generations of eternities^'' \\. 9, where days
of eternity denote the state and time of the most ancient
church, of which eternity is predictted, because ft was prin-
cipled in the good of love to the Lord ; to which good, as it ia .
immediately from the Lord, eternity is ascribed; generations
of eternities denote the goods thence derived. In like manner
in Moses, " Remember the days of eternity, understand the
6239— 6240.J
GENESIS.
49
yeai's of generation and generation,^'' Dent, xxxii. 7 ; days of
eternity denote the state and time of the most ancient church,
which was before the flood, and was a celestial church ; years
of generation and generation denote the state and time of the
ancient church, which was after the flood, and was a spiritual
cliurch ; those churches are here treated of in Moses. And in
Joel, " Judah shall sit to eternity, and Jerusalem to generation
and generation,^'* iii. 20 ; eternity is predicated of Judah, be-
cause by Judah is represented the celestial church, n. 3881 ;
and generation and generation is predicated of Jerusalem, be-
cause by Jerusalem is signified the spiritual church, n. 402.
And in Isaiah, " My justice shall be to eternity, and my salva-
tion to generation of generations,'''' li. 8 ; where eternity is pre-
dicated of the good of love, for justice is predicated of that
good, u. 612, 2235 ; and generation of the good of faith. And
in David, "Th}- kingdom is a kingdom of all eternities, and
thy dominion to all generation and generation,'''' Vm\m. cxlv.
13, where the sense is the same ; for unless eternity was predi-
cated of what is celestial, and generation of what is spiritual,
onl}' one would be mentioned, both would be a vain repetition.
Those things which are of a state of faith are also signified by
a bastard not being allowed to come into the congregation of
Jehovah in the tenth generation, Deut. xxiii. 2; and by the
Ammonite and Moabite not even in the tenth generation, xxiii.
3 ; aiid by the Edomite and Egyptian being allowed to come
into the congregation of Jehovah in the third generation, verse
8 of the same chapter. In like manner in the commandment
of the Decalogue, by JehoR-ah God visiting the iniquity of the
fathers upon the sons, upo7i the third and fourth generation of
them that hate him, Exod. xx. 5. The reason why generations
denote the things of faith and charity, is, because in the spirit-
ual sense no otlier generations can be understood than those
which are of regeneration, or the regenerate ; in like manner
as nativities, births, and conceptions in the Word are of faith
and cliarity, which may be seen, n. 1145, 1255, 3860, 3868,
4668, 5160, 5598.
6240. " Shall be thine."— That hereby is signified that they
shall be in the rational principle, which is in the internal, ap-
pears from this, that the internal celestial principle, represented
by Joseph, is in the rational principle, n. 4286, 4963 ; and there-
fore by being thine is signified that they shall be in the rational
principle, as before by being mine was signified that they should
be in the natural principle, in which is the truth of the natural
principle, represented by Jacob, n. 6236. It may be expedient
briefly to say what the rational principle is : the intellectual
principle of the internal man is called rational, but the intel-
lectual principle of the external man is called natural; thus the
rational principle is internal, and the natural principle external ;
VOL. VI. 32
498
GENESIS.
[Chap, xlviii.
and tliev are most distinct one from the other. But no man is
truly rational except he who is called a celestial man, and who
has a perception of good, and from good a perception of truth ;
whereas he who has not that perception, but only knowledge
that a thing is true because he is so instructed, and thence has
conscience, is not a truly rational man, but an interior natural
man ; such are they who are of the Lord's spiritual church :
they differ from each other, as the light of the moon differs from
the light of the sun ; wherefore also the Loi'd appears to the
spiritual as a moon, but to the celestial as a sun, see n. 1521,
1529. 1530, 1531, 4060, 4696. Several in the world suppose,
that he is a rational man, who can reason ingeniously on many
subjects, and so combine his reasonings, that what he concludes
may appear as true ; but this faculty falls to the lot even of tho
very worst, who can reason cunningly and make evils appear
as goods, and falses as truths, and also vice versa ; but every
reflecting person may see that this is a depraved phantasy, and
not the rational principle. The rational principle consists in
inwardly seeing and perceiving that good is good, and thence
that truth is truth, for the sight and perception thereof is from
heaven. The reason wdiy they who are of the Lord's spiritual
church are interioi ly natural, is, because they only acknowledge
that for truth which they have imbibed from parents and mas-
ters, and which they have afterwards confirmed in themselves,
and do not see inwardly and perceive whether truth be from
any other source than from this, that the}^ have confirmed it in
themselves. It is otherwise with the celestial ; hence the latter
are rational, but the former interiorly natural. The internal
celestial principle, represented by Joseph, is in the rational
principle; whereas the spiritual good, represented by Israel, is
in the interior natural principle, n. 4286 ; for they are the
spiritual, who are represented by Israel ; and the celestial, who
are represented b}' Joseph.
6241. "And shall be called after the name of their brethren
in their inheritance." — That hereby is signified that they should
he of the quality of the truths and goods of the church, and
together amongst them, appears (1.) from the signification of a
name, and of being called by a name, as denoting quality, see
n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421 ; (2.) from the
representation of Ephraim and Manasseh, who are here the
hrethren, as denoting the intellectual principle and will-principle
of the church, see n. 3969, 5354, 6222, thus truth and good, n.
6234; and (3.) from the signification of in their inheritance, as
denoting together amongst them.
6242. Ver. 7. " And I i n my coming from Padan." — That
hereby is signified from a state of knowledges, a])pears from tho
signification of Padan-Aram, as denoting the knowledges of
62-H— 62-t7.j
GENESIS.
499
truth and good, see n. 3664, 3680, 4107 ; thus Padan denotes a
state of knowledges.
6243. " Racliel died by me in the land of Canaan." — That
hereby is signified an end of the former affection of interior
trutli, appears (1.) from the signification of dying, as denoting
to cease to be such, see n. 494, and as denoting an end of tlie
former representation, see n. 3253, 3259, 3276, 5975 ; and (2.)
from the representation of Racheh as denoting the affection of
interior truths, see n. 3758, 3782, 3793, 3819.
6244. " In the way when there was yet a tract of land." — ■
That hereby is signified what is intermediate, may appear with-
out explanation.
6245. " To come to Ephrath." — That hereby is signified the
spiritual of the celestial principle in a former state, appears
from the signification oi Ephrath, as denoting the spiritual of
the celestial principle in a former state, see n. 4585, 4594.
6246. " And I buried her in the way of Ephrath."— That
hereby is signified the rejection of that state, appears from the
signification oi hurying, as denoting rejection, see n. 4564; and
from the signification of Ephrath, as denoting the spiritual of
the celestial principle in a former state, n. 6245.
6247. "It is Bethlehem." — That hereby is signified in its
place a state of new affection of truth and good, appears from
tlie signification of Bethlehem, as denoting the spiritual of the
celestial principle in a new state, see n. 4594, thus a state of
new affection of truth and good; for the spiritual of the celes-
tial principle is tlie truth of good, and thus the affection of truth
derived from good. It may be expedient to show how the case
is with the contents of this verse in the internal sense : the sub-
ject treated of is the rejection of a former affection of truth,
and the reception of a new affection ; the former affection of
trutli prevails during man's regeneration, but the latter, which
is the new affection, prevails when he is regenerated. In tlie
former state, man is affected with truth to Iflie end that he may
become intelligent, but in the latter state that he may become
wise ; or what is the same thing, in the former state he is af-
fected with truth for the sake of doctrine, but in the latter for
the sake of life ; ^^ hen for the sake of doctrine, he looks at good
from truth, but when for the sake of life, he looks at truth from
good. Tims the latter state is the inverse of the former; where-
fore the former state is rejected during man's regeneration, and
the latter, which is a new state, is received ; the former state
also, in respect to the latter new one, is impure, for when man
is affected with truth for the sake of doctrine that he may be-
come intelligent, he is affected also at the same time with repu-
tation and glory ; this affection must necessarily be then present,
and it is also permitted as an introductory means, because such
is the quality of the man ; but when he is affected with truth
500
GENESIS.
,Ghap. xlviii.
for the sake of life, he rejects glory and reputation as ends, and
embraces the good of life, that is, charity towards his neigh-
bour.
6248. Yerses 8, 9. And Israel beheld the sons of Joseph^
and said, Whose are these f And Joseph said unto his father^
These ave my sons, whom God hath given me here. And he
said, Bring them, I pray thee, unto me, and I will Uess them.
And Israel beheld the sons of Joseph, signifies perception con-
cerning the intellectual principle and the will-principle of the
church. And he said, Whose are these? signifies, and concern-
ing their origin. And Joseph said unto his father, signifies a
reply from the interior principle. These are my sons, whom
God hath given nie here, signifies that they were from the
internal in the natural principle. And he said. Bring them, I
pray thee, unto me, signifies that they should accede to spiritual
good. And I wall bless them, signifies prediction concerning
good and truth.
6249. Yer. 8. "And Israel beheld the sons of Joseph." — •
That liereb}' is signified perception concerning the intellectual
principle and the will-principle of the church, appears from the
signification of seeing, as denoting perception, see n. 2150, 3764,
4403 to 4421, 4567, 4723, 5400 ; and fi'om the representation of
Ephraiw, and Manasseh, as denoting the intellectual principle
and the will-principle of the church, born from the internal,
which is Joseph, see u. 5354, 6222.
6250. "And he said. Whose are these?" — That hereby is
signified perception concerning their origin, appears (1) from
the signification of saying, as denoting perception, see above,
n. 6220 ; and (2.) from the signification of whose are these, as
denoting concerning their origin ; for in the internal sense, an
interrogation denotes knowledge from perception, see n. 2693,
6132.
6251. Yer. 9. "^nd Joseph said unto his father." — That
hereby is signified reply from an interior principle, appears
without explanation, when by Joseph is meant the internal
principle, n. 6177 ; for when a inan perceives, then on inquir-
ing with himself concerning any subject, he also replies to
himself from an interior principle. It has also been observed,
when spirits inquired any thing of me, that they received au
answer from merely looking into my thought.
6252. " These are my sons, whom God iiath given me here."
— That hereby is signified that they were from the internal in
the natural principle, appears from the representation of Joseph,
whose sons they were, as denoting the internal principle, see
6177, 6224; and from the signification of the land of Egypt,
which is here, as denoting the natural mind, see n. 6276, 5278,
5280, 5288, 5301 ; thus the natural principle.
6253. " And he said, Bring them, I pray thee, unto rae."—
6248—6255.]
GENESIS.
501
That hereby is signified that tliej should accede to spiritual
good, appeai-s from the signification of bringing them to him,
as denoting that tliey should accede ; and from the representa-
tion of Israel, to whom tiiey should accede, as denoting spiritual
good, see n. 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833.
6254. "And I will bless them." — That hereby is signified
prediction concerning good and truth, appears from the signifi-
cation of blessing, as denoting prediction, as above, n. 6230,
in the present case concerning good and truth, which are repre-
sented by Manasseh and Ephraim. To bless, signifies various
things, because it is a very general expression ; that it also sig-
nifies prediction concerning the goods which befall, as well as
concerning evils, is evident in the following chapter, where
Israel predicted to his sons what should befall them, evils to
some, as to Eeuben, Simeon, and Levi, and goods to othei-s, as to
Judah and Joseph ; this prediction is called a blessing in verse
28 of that chapter, " This is what their father spake unto them,
and blessed them y every one, according to his blessing he blessed
them /" that blessing denotes prediction, is manifest from the
words in the first verse of that chapter, " Jacob called his sons,
and said. Gather yourselves together, and I will tell you what
shall befall you in the last end of days."
6255. Yerses 10 — 14. A?id the eyes cf Israel were heavy
through old aye, he could not see ; and he caused them to come
unto him, and he Tcissed them., and embraced them. And Israel
said unto Joseph, I had not thought to see thy faces, and lo, God
hath caused me to see also thy seed. And Joseph brought them
out from between his thighs, and he bowed himself with his face
to the earth. And Joseph took them both, Ephraim. in his right
hand toward Israelis left hand, and Manasseh in his left hand
toward IsraeVs right hand, and caused them to come unto him.
And Israel stretched out his right hand, and set it upon the
head of Ephraim, who was the younger, and his left hand upon
the head of Manasseh ; he put forth his hands converaelg, be-
cause Manasseh was the jirst-born. And the eyes of Israel were
heavy, signifies his obscure perception. Through old age, sig-
nifies because in the end of representation. He could not see,
signifies non-observance. And he caused them to coine unto
him, signifies presence. And he kissed them, signifies con-
junction from the aflfection of truth. And embraced them, sig-
nifies conjunction from the affection of good. And Israel said
unto Joseph, signifies elevation to the internal principle. I had
not thought to see thy faces, signifies that he w-as not in hope
concerning the influx of his love. And lo, God hath caused
me to see also tli}' seed, signifies that not only the influx of love
was perceived, but also the good and truth thence derived.
And Joseph brought them out from between his thighs, signi-
fies the good of the will-principle and the truth of the iutel
502
GENESIS.
[Chap, xlviii.
lectual principle in the natural, from the affection of love ou
the part of spiritual good. And he bowed himself with his face
to the earth, signifies their humiliation. And Joseph took them
both, Ephraim in his right hand toward Israel's left hand, sig-
nifies the truth of the intellectual principle as in the second
place. And Manasseh in his left hand toward Israel's right
hand, signifies the good of the will-principle in the first place.
And caused them to come nnto him, signifies adjunction. And
Israel stretched out his right hand, and set it upon the head of
Ephraim, signifies that he regarded truth in the first place.
Who was the younger, signifies although it be in the second
place. And his left hand npon the head of Manasseh, signifies
that he regarded good in the second place. He put forth his
hands conversely, signifies thus not according to order. Be-
cause Manasseh was the first-born, signifies if indeed good is in
the first place.
6256. Ver. 10. " And the eyes of Israel were heavy." —
That hereby is signified his obscure perception, appears (1.)
from the signification eyes, as denoting the intellectual sight,
see n. 2701, 4403 to 4421, 4083, 4086, 4339, as also seeing, n.
6249 ; (2.) from the representation of Israel, as denoting spi-
ritual good in the natural principle, see above, n. 6253 ; and
(3.) from the signification of heing heavy, when predicated of
the eyes, as denoting what is obscure, thus obscure perception.
The reason why Israel was in obscure perception, when he
blessed the sons of Joseph, is, because he was in the end of
representation ; but in general, because that spiritual good,
which is represented by Israel, is in obscure perception, for it
is from the natural principle, where natural light prevails, but
not celestial light, in wliich spiritual and celestial good is, which
is from the rational principle ; the external man, who is also
called natural, is of this character. Wlien we speak of spirit-
ual good from the natural principle, they are meant who are
principled in that good, viz., they who are of the Lord's spirit-
ual church ; wherefore also by Israel that church is represented,
n. 4286 ; that the spiritual, who are those of that church, are
respectively in an obscure principle, may be seen, n, 2708,
2715, 2716, 2718, 2831, 2849, 2935, 2937, 3246, 3833, 4402;
and because they are in an obscure principle, they set truth
which is of faith in the first place, as Israel here did, in setting
Ephraim before Manasseh. The reason why the spiritual so
believe, is, because they are introduced through truth to good,
n. 2954 ; and when they are introduced, they do not perceive
the good, because it flows-in to the affection of truth from an
interior principle, thus not into perception before they are regen-
erated. Hence also it is, that they call the goods of charity,
fruits of faith ; and yet they are little solicitous about fruits,
wlio assert that faith alone saves without good works, and this
6256—6262.]
GEXESIS.
503
in the last hour of death, howsoever the man had before lived ;
that this is an obscure perception concerning good and truth, is
evident. Nevertheless the case is so : those who prefer faith to
cliarity from principles derived from doctrine, and still live a
life of charity, are of the Lord's spiritual church ; and they are
saved, for in life tliey prefer the good of charity, but in doc-
trine the truth of taith.
6257. "Through old age." — That hereby is signified be-
cause in the end of representation, appears from the significa-
tion of old age. as denoting newness of representation, see n.
325i, thus the end of the former.
6258. " He could not see." — That hereby is signified non-
observance, appears from the signification of seeing, as denoting
perception, see above, n. 6249, thus also observance.
6259. " And he caused them to come unto him." — That
hereby is signified presence, appears from the signification of
causing to come, as denoting to render present.
6260. "And he kissed them." — That hereby is signified
conjunction from the aflfection of truth, appears from the signi-
fication of kissing, as denoting conjunction from affection, see
n. 3573, 3574, 4215, 4353, 5929. The reason why it denotes
from the aftection of truth, is, because it follows, that he em-
braced them, whereby is signified conjunction from the aflfec-
tiou of good ; for to embrace denotes an interior and thence a
closer affection than to kiss, as the affection of good is more
interior and closer than the affection of truth.
6261. "And embraced them." — Tliat hereby is signified
conjunction from the affection of good, appeai-s from the signi-
fication of einhracing, as denoting the conjunction of love, see
n. 4351, thus conjunction from the affection of good, see just
above, n. 6260. That to embrace denotes such affection, is
very manifest from the testification of love by embracing, em-
bracing being an act which flows from thence ; for every spi-
ritual affection has a gesture corresponding to it in the body of
man, which gesture is representative thereof; that this is the
case with kissing, spoken of just above, is well known.
6262. Yer. 11. " And Israel said unto Joseph."— That
hereby is signified elevation to the internal principle, appears
frum the signification of saying, as denoting perception, and
also influx, before spoken of The reason why it denotes eleva-
tion is, because the subject treated of in this vei-se is the influx
of love, and thence of good and truth from the internal prin-
ciple, which influx is elevation to the internal principle ; for
the external principle cannot be in love towards the internal,
except by influx and elevation from the internal. For the very
love itself, of which the external principle is sensible, is of the
internal ; and whereas every active principle has its re-active
or reciprocal principle, that any effect may be produced, the
504
GENESIS.
[Chap, xlviii.
active principle is the cause, and the re-active is the thing
caused ; therefore re-activity is also of the active principle, as
the thing caused is of the cause, for all energy in the thing
caused is from the cause ; this is the case with re-action in every
thing of universal nature.
6263. " I had not thought to see thy faces." — That hereby
is signified that he was not in hope concerning the influx of
his love, appears (1.) from the signification of faces, as denoting
things interior, see n. 358, 2434, 3527, 3573, 4066, 4796, 4798,
6695, thus the afiections, for tliese shine forth principally from
the face, see n. 4796, 5102 ; hence the face of God denotes the
Divine Love, consequently mercy, n. 5585 ; and (2.) from the
signification of I had not thought, as denoting that he had not
been in hope. That the influx of love is denoted, is signified
by seeing the faces, as is also evident from what precedes, and
from what presently follows.
6264. " And lo, God hath caused me to see also thy seed."
— That hereby is signified, that not only the influx of love was
perceived, but also good and truth thence derived, appears from
the representation of Manasseh and Ephraim, who are here the
seed, as denoting the good of the will-principle and the truth
of the intellectual, see n. 5354, 6222 ; and likewise from the
signification of seed, as also denoting good and truth, see n.
1610, 2848, 3310, 3373, 3671 ; and because it is said, I had not
thought to see thy faces, and lo, God hath caused me to see (also
thy seed), hereby is signified that not only the influx of love
was perceived, but also (good and truth thence derived) ; for
that by seeing faces is signified an influx of love, may be seen
just above, n. 6263,
6265. Ver. 12. " And Joseph brought them out from be-
tween his thighs." — That hereby is signified the good of the
will-principle and the truth of the intellectual from the affec-
tion of love on the part of spiritual good, appears (1.) from tlie
representation of Joseph, as denoting the internal celestial prin-
ciple, see n. 5869, 5877 ; (2.) from the representation of Ma-
nasseJi and Ephraim, who are here they whom Joseph took
away, as denoting the good of the will-principle and the truth
of the intellectual, see n. 5354, 6222 ; and (3.) from the signifi-
cation of thighs, as denoting the aff'ection of love, see n. 3021,
4277, 4280, 4575, 5050 to 5062 ; that it was on the part of spi-
ritual good, is denoted by Israel, who is spiritual good, n. 6253.
By these things is signified, that the internal celestial principle
removed the good of the will-principle and the truth of the in-
tellectual from spiritual good, that is, from the afi'ection of the
love thereof; because Israel, by whom spiritual good is repre-
sented, caused that good and truth to come to himself, besides
that they were brought to him by Joseph, by whom is repre-
sented the internal celestial principle ; wherefore they were
62G3— 6269.]
GENESIS.
505
removed, and were afterwards brought by .To-;ppli, a - it fnllows.
The reason is, because liereby tliere is an influx of love from
tlie internal celestial principle througli spiritual good into tl,iem,
for this is according to order, and hence, when they were to be
blessed, this external ritual was strictly to be observed ; for on
this occasion they were presented before the Lord, from Wliom
is prediction, which is here signified by blessing, n. 6254.
Hence then it is, that Joseph took his sons from the thighs of
his father, and afterwards brought them thither himself.
6266. "And he bowed himself with his face to the earth."
— That hereby is signified their humiliation, appears from tlie
signification of bowing himself with his face to the earthy as
denoting interior humiliation, see n. 5682 ; for such bowing is
an act of the body corresponding to humiliation of the mind ;
hence they, who are in adoration of God from the heart, thus
bow themselves. It is said he bowed himself, because Joseph
was in their stead, not on this occasion before Israel, but before
the Lord, from Whom was blessing by Israel. The reason why
this was done by Joseph in tlieir stead, is, because this is the
case in things spiritual ; the good of the will-principle and the
truth of the intellectual in the natural principle cannot humble
themselves before the Lord of themselves, but from the internal
principle by influx ; because without influx through the in-
ternal principle into the natural, there is nothing of will and
understanding therein, and not even any thing of life ; for the
internal principle is the medium, through which there is life
from the Lord in the natural principle.
6267. Ver. 13. " And Joseph took them both, Ephraim in
his right hand toward Israel's left hand, and Manasseh in his
left hand toward Israel's right hand." — That hereby is signified
truth of the intellectual principle as in the second place, and
good of the will-principle in the first place, appears (1.) from
the representation of Ephraim, as denoting truth of the intel-
lectual principle ; (2.) from tlie representation of Manasseh, aa
denoting good of the will-principle, see n. 5354, 6222 ; and
(3.) from the signification of the right hand, as denoting to be
in tlie first place, and of the left hand, as denoting to be in the
second, as is manifest from universal use in life. How the
case is herein, will be shown in what presently follows.
6268. " And caused them to come unto him." — That hereby
is signified adjunction, is manifest without explanation.
6269. Ver. 14. " And Israel stretched out his right hand,
and set it upon the head of Ephraim." — That hereby is signified
that he regarded truth in the first place, appears (1.) from the
signification stretching out his right hand, as denoting to re-
gard in the first place ; that the right hand denotes in tlie first
place, is evident; and (2.) from the representation o^ Ephraim,
as denoting the intellectual principle, thus also the truth of
506
GENESIS.
[Chap, xlviii.
faith, for this dwells in the intellectual part of man, where
there is sight from the light of heaven, thus spiritual sight, in
that part, see n. 6222. The subject treated of in this verse,
and also in the following verses, 17, 18, 19, is concerning Israel
f)utting his right hand on the head of Ephraim, and his left
land on the head of Manasseh ; and thereby is signified that
he regarded the truth of faith in the first place, and the good
of charity in the second ; the reason was, because the spiritual
man, who is represented by Israel, n. 4286, 6256, regards no
otherwise until he is regenerated, for he sensibly observes what
the truth of faith is, but not what the good of charity ; for the
latter flows-in by an interior way, but the former by an exterior,
as by the scientific principle. But they who are not in the
process of regeneration, say absolutely that faith is in the first
place, that is, that it is the essential of the church, because thus
the}' can live as they please, and still say that they have hope
of salvation. Hence also at this day charity has so disappeared,
that scarcely any one knows what it is ; consequently faith
also has disappeared, for the one is not given without the other.
If charity was in the first place, and faith in the second, the
church would have another face, for then none would be called
Christians, but they who lived according to the truth of faith,
that is, the life of charity ; and also it would then be known
what charity is. Tlien.too, more churches than one would not
be made, by distinguishing between them according to opinions
concerning the truths of faith ; but the church would be called
one, containing all who are in the good of life, not only those
who are within the orb where the cluirch is, but those also who
are beyond it. The church wonld thus be in illustration con-
cerning such things as are of the Lord's kingdom, for charity
illustrates, and in no case faith without charity; the errors too,
induced by faith separate from charity, would be clearly seen.
Hence it is evident what a diflPerent face the church would have,
if the good of charity was in the first place, or the essential,
and the truth of faith in the second, oi- the formality thereof.
The face of the churcli would then be like the face of the ancient
church, which made the church to consist in charity, and had
no other doctrinals of the church than those of charity ; hence
they had wisdom from the Lord. The quality of that church
is described in these words in Moses : " Jehovah led him abotitj
He instructed him, He guarded him as the pupil of his eye. Aa
an eagle stirreth up her nest, fluttereth over her young, spread-
eth out her wings ; He took him, He bare him upon His wing.
Jehovah alone did lead him, neither was any strange god with
him ; He caused him to ride on the high places of tTie earth,
and fed him with the produce of the fields. He made him suck
honey out of the rock, and oil out of the flinty rock ; butter
of the herd, and milk of the flock, with fat of lambs, and ol
6270—6273.]
GENESIS.
507
rams the sons of Bashan, and of goats, with fat of the kidneys
of wheat, and thou didst drink the pure blood of the grape,"
Dent, xxxii. 10 to 14. Wherefore they who were of that church
are in heaven, and in all happiness and glory there.
6270. " Who was the younger." — -That hereby is signified
although it be in the second place, appears from the significa-
tion of the youngei\ as denoting to be in the second place.
6271. "And his left hand upon the head of Manasseh." —
That hereby is signified that he regarded good in the second
place, appears (l.)from the signification jyutting foi'th his left
nand, as denoting to regard in the second place ; and (2.) from
the representation Manasseh, as denoting the will-principle,
thus also the good of* charity ; how this case is, may be seen
just above, n. 6269.
6272. " He put forth his hands couvej-sely." — That hereby
is signified thus not according to order, appears from the signi-
fication of putting forth the hands conversely , as denoting not
according to order, for thereby he makes the younger the first-
born, and vice versa ; consequently the truth of faith prior and
superior, and the good of charity posterior and inferior, for
primogeniture is priority and superiority, n. 3325. How much
evil this introduces into the church, may appear manifest, for
by it such obscurity is occasioned, that it is not known what
good is, thus neither what truth is ; for good is like a flame,
and truth like the light thence issuing : if you take away the
flame, the light also perishes, and if any light appears, it is
like a fallacious light which is not derived from the flame.
Hence it is that churches are at variance with each other, and
dispute about the truth, and one congregation asserts a thing
to be true, which another asserts to be" false. And what is still
■worse, when once they have set taith in the first place in a
church assembly, they next begin to separate faith from charity,
and to make light of the latter in comparison, and thus to
have no concern about the life, to which man by nature also
inclines. Hence the church perishes, for it is the life which
constitutes the church with man, but not doctrine without life ;
nor yet confidence, which is faith in an eminent degree, for
genuine confidence cannot possibly be given except to those
who are in charity, the life of confidence being thence derived.
Moreover, that the good of charity is actually tiie first-born,
that is, in the prior place, and that the truth of faith appears
to be so, may be seen, n. 3324, 3539, 3548, 3556, 3563, 3570,
3576, 3603, 3701, 4243, 4244, 4247, 4337, 4925, 4926, 4928,
4930, 4977.
6273. "Because Manasseh was the fii-st-born." — That hereby
is signified if indeed good is in the prior place, appears (1.) fron^,
the representation Manasseh, as denoting good which is of
the will-principle, spoken of above; and (2.) from the signiti-
508
GENESIS.
[Chap, xlviii.
cation of primogeniture, as denoting priority and superiority,
see n. 3325, thus the first-born denotes one who is in the prior
place. That good is in tlie prior place, as also the will-prin-
ciple of man, and that truth is in the posterior place, as alsa
the thinking principle of man, who cannot see from natural
light alone, if it be illustrated in but a small degree ? also that
man's will-principle causes him to think in one way rather than
in another, consequently that good with man causes this oi
that to be true, thus the truth is in the second place, and the
good in the first. Think and reflect with yourself, can the
truth which is of faith take root except in good, and is faith
faith unless it be rooted therein? Hence you will be able to
conclude M^hat is primary or essential to the church, that is, to
man in whom the church is.
6274. Verses 15, 16. And he blessed Joseph, and said, The
God before whom my father's Abraham and Isaac walked, the
God who fed me from then even unto this day, the angel who
redeemed me from all evil, bless the boys / and in them shall my
name be called, and the name of my father's Abraham and
Isaac, and may they grow in to a multitude in the inidst of the
earth. And he blessed Joseph, signifies prediction concerning
truth of the intellectual principle and good of the will-principle
having life from the internal. And said, The God before whom
my fathers walked, Abraham and Isaac, signifies the Divine
principle from which internal good and internal truth had life.
The God who fed me, signifies that Divine principle vivifying
the good of spiritual truth from the natural principle. From
then even unto this day, signifies continually. The angel who
redeemed me from all evil, signifies the Divine Human [princi-
ple] from whom is deliverance from hell. Bless the boys, signi-
fies that he may give them truth and good. And in them shall
m}'^ name be called, signifies that in them should be the quality
of the good of spiritual truth from the natural principle. And
the name of my fathers Abrahajn and Isaac, signifies, and the
quality of internal good and truth. And may they grow into
a multitude in the midst of the earth, signifies extension from
the inmost principle.
6275. Ver. 15. " And he blessed Joseph."— That hereby is
signified prediction concerning the truth of the intellectual
principle and the good of the will-principle having life from the
internal, appears from the signification of blessing, as denoting
prediction, see n. 6230, 6254; and from the representation of
Ephraim and Manasseh, who in this case are Joseph, as denoting
the truth of the intellectual principle and the good of the will-
]>rinciple in the natural, born from the internal, see n. 6234,
6249. That by Joseph are meant his sons, is evident from the
blessing itself in which it is said, "Tlie angel that redeemed
me from all evil bless the boys, and in them shall my name be
6274—6277.]
GENESIS.
509
called ;" and the reason is, because the good and truth in the
natural principle, which are represented by Manasseh and
Ephraim, are the very internal principle therein. The internal
and the external principles are indeed distinct from each other;
but in the natural principle, where they are together, the in-
ternal principle is as in its form adapted to itself; which form
does not act at all from itself, but from the internal which is in
it, thus it is only acted upon. The case herein is like that of
the efficient in the effect ; these are distinct from each other,
nevertheless the efficient is in the effect as in its form adapted
to itself, and by it acts as a cause in the sphere where the
effect is presented. The case is similar with good and truth
in the natural principle in man, which are born from the inter-
nal principle ; for the internal principle clothes itself with
such things as are of the natural principle, that it may be
therein, and there exert vital activity ; but those things with
■which it clothes itself are only coverings, which do not act at
all from themselves.
6276. "And said, The God before whom my fathers walked,
Abraham and Isaac." — That hereby is signified the Divine [being
or principle] from Whom internal good and internal truth had
life, appears (1.) from the signification of God^ as denoting the
Divine [being or principle] ; (2.) from the signification of walk-
ing, as denoting to live, or to have life, see n. 519, 1794 ; (3.)
from the representation of Ahraham, as denoting in the supreme
sense the very Divine [principle] of the Lord ; and (4.) from
the representation of Isaac, as denoting His Divine rational
Erinciple, thus the internal Human principle, for Jacob is the
ord's Divine natural, or His external Human principle, see
n. 2011, 3245, 3305, 3439, 4615. But in the representative
sense Abraham denotes internal good, and Isaac internal truth,
see n. 3703,6098, 6185; these things in the representative
sense are signified by Abraham and Isaac, because the essen-
tial good and truth which arp in the Lord's kingdom proceed
from His Divine and Divine Human principles, and cause the
Lord Himself to be there ; thus He Himself is His kingdom.
6277. " The God who fed me." — That hereby is signified
that Divine principle vivifying the good of spiritual truth from
the natural principle, appeal's (1.) from the signification feed-
ing, as denoting to vivify ; that to feed denotes to instruct, see
n. 6044. The reason is, because pasture denotes that which
supports the spiritual life of man, see n. 6078 : but feeding,
and pasture, which are there spoken of, are predicated of a
flock ; whereas feeding is here predicated of Jacob, in that he
was supported by food and the necessaries of life, by which in
the internal sense the same thing is signified ; for that which
supports and vivifies the life of the body, signifies in the inter-
nal sense that which supports and vivifies the spiritual life ; 2
610
GENESIS.
[Chap, xlviii.
(2.) from the representation of Israel, as denoting spiritual good
from tlie natural principle, see n. 5801, 5803, 5806, 5812, 5817,
5819, 5826, 5833 ; and whereas this good, which Israel repre-
sents, is the good of truth, therefore it is here said the good of
spiritual truth; for in the genuine sense, Israel is the spiritual
ciinrch, and the good whicli is of that church is the good of
truth ; for the members of that church are instructed concerning
good by truth, and when they act according to the truth in
Avhich they are instructed, then that truth is called good. This
good is that which is called the good of truth, and is repre-
sented by Israel.
6278. " From then even unto this day." — ^That hereby is
signified continually, appears from the signification of to-day
and to this day, as denoting what is perpetual and eternal, see
B. 2838, 4304, 6165 ; in the present case, therefore, from then
even unto this day signifies continually, viz., continually vivify-
ing, which is feeding, n. 6277.
6279. Ver. 16. " The angel who redeemed me from all evil."
• — That hereby is signified the Lord's Divine Unman [principle]
from whom is deliverance from hell, appears (1.) from the sig-
nification of angels as denoting the Lord's Divine Human [prin-
ciple], of which we shall speak presently ; (2.) from the signifi-
cation of redeeming, as denoting to deliver, of which also we
shall speak presently ; and (3.) from the signification of evil, as
denoting hell. The reason why evil denotes hell, is, because
hell itself is nothing but evil ; for it is the same thing whether
you say that all in hell are evil, or say that hell is evil. In
the spiritual sense, when evil is spoken of, hell is meant ; for
they who are in the spiritual sense, as the angels in heaven are,
think and speak abstractedly from persons, because universall}'^,
thus to them evil is hell ; in like manner sin, when by it is
meant the ruling evil, as in Genesis, "Jehovah said unto Cain,
If thou doest not well, sin lieth at the door : unto thee shall be
his desire, and thou shalt rule over him," iv. 6, 7 ; here sin
denotes hell, which is at hand when man does evil. Evil
itself also in man is nothing but hell, for it flows-in from
thence, and man is then a hell in its least image, as also is
every one who is in hell ; so on the other hand, good itself in
man is nothing but heaven in him, for good flows-in through
heaven from the Lord, and the man who is principled in good,
is a heaven in its least image, as also is every one in heaven.
6280. That the redeeming angel is the Lord as to the Divine
Human [principle], is manifest from this consideration, that
the Lord by assuming the human [principle], and making it Di-
vine, redeemed man, that is, delivered him from hell ; on which
account the Lord as to His Divine Human [principle] is called
the lledeemer. The reason why the Divine Human [principle]
is called an angel, is, because by angel is signified sent, and the
6278—6280.]
GENESIS.
611
Lord as to the Divine Hninan [principle] is said to be sent, as
is evident from very many passages in the Word of the evan-
gelists. And moreover the Divine Human [principle], before
the Lord's coming into the world, was .Fehovah Himself flow-
ing-in through heaven when he spake the Word ; for Jehovah
was above the heavens, but that which passed from Him
through the heavens, was at that time the Divine Human
[principle]; for by the influx of Jehovah into heaven, i(
resembled a man, and the Divine [principle] itself thence flow-
ing was a Divine Man ; this now is the Divine Human [principle]
from eternity, and is what is called the sent, whereby is meant
proceeding; and this is the same as angel. But as Jehovah
could no longer flow-in to men, by that his Divine Human
[principle], because they had so far removed themseh es from
that Divine [principle], therefore He .assumed the human [prin-
ciple], and made it Divine; and thus by influx thence into
heaven He was .able to reach those of tlie human race who
received the good of charity and the truth of taith from the
Divine Hum.an [principle], thus rendered visible, .and deliver
them thereby tVom hell ; which otherwise could not have been
effected. This deliverance is wh.at is called redemption, and the
Divine Human [principle] itself, which delivered or redeemed,
is what is called the redeeming angel. But it is to be noted,
that the Lord as to the Divine Human [principle], as well as
with respect to the Divine itself, is above heaven, for He is the
Sun which illuminates heaven, and thus heaven is far beneath
Him ; the Divine Human [principle], which is in heaven, is
the Divine Truth proceeding from Him, which is light from Him
as from the sun ; the Lord as to His essence is not Divine Truth,
for this is from Him as light from the sun, but He is Divine
Good itself, one with Jehovah. The Lord's Divine Human
[principle] is also called an angel in other pass.ages in the
Word, as when He appeared to Moses in the bush, concerning
which circumstance it is thus written in Exodus : " When
Moses came to the mountain of God, to Horeb, the angel of
Jehovah appeared unto him. in aflame of fire out of the midst
of a bush. Jehovah saw that Moses went aside to see, therefore
God called unto him out of the midst of the bush. And more-
over he said, I am the God of thy father, the God of Abraham,,
the God of Isaac, and the God of Jacol)^'' iii. 1, 2, 4, 6 ; it is
the Lord's Divine Human [principle], which is here called the
angel of Jehov.ah, and it is jilainly said, that it w.as Jehovah
Himself; that Jehovah was there in the Divine Human [prin-
ciple], m.ay be manifest from this consideration, that the Divine
itself could not appear except by the Divine Hum.an [principle],
according to the Lord's words in John, " In o one hath seen
God at any time; the only-begr tten Son, who is in the bosom
512
GENESIS.
[Chap, xlviii.
of the Father, he had brought him forth to view,"* i. 18; and
in another place, " Ye have neither heard the voice of the
Father at any time, nor seen his shape," v. 37. Moreover, the
Lord as to the Divine Human [principle] is called an angel, in
speaking of leading the people into the land of Canaan, on
which occasion it is thus written in Exodus, Behold I send
an angel before thee, to keep thee in the way, and to bring thee
into the place which I have prepared. Take heed to thyself
from his faces, because he will not endure your transgression,
fo}' My Name is in the midst of them^'' xxiii. 20, 21, 23 ; that
the angel in this passage is the Divine Human [principle], is
evident from this consideration, that it is said, " For My Name
is in the midst of them," that is, Jehovah Himself ; by my name
is signified the quality of Jehovah, which is in the Divine Hu-
man [principle]; that the Lord as to the Divine Human [prin-
ciple] is the name of Jehovah, see n. 2G28 ; and that the name
of God denotes quality, also everything in one complex by
which God is worshipped, see n. 2724-, 3006. And in Isaiah,
" In all their affliction he was afflicted, and the angel of his faces
shall deliver them ; for his love and his ]nty he redeemed them •
and he took them, and carried them all the days of eternity,"
Ixiii. 9 ; that the angel of the faces of Jehovah is the Lord as
to the Divine Human [principle], is evident, for it is said that
he redeemed them. So in Malachi, " Behold, the Lord, whom
ye seek, shall suddenly come to his temple, and the angel of the
'covenant whom ye desire ; behold he cometh, saith Jehovah
Zebaoth. But who shall abide the day of his coming, and who
shall stand when he shall appear ? Then shall the offering of
Judah and Jerusalem be pleasant unto Jehovah, according to
the days of eternity, and according to the former years," iii.
1, 2, 4 ; that the angel of the covenant is the Lord as to the
Divine Human [principle], is very manifest, for the subject
treated of concerning his coming ; the offering of Judah and
Jerusalem being then pleasant unto Jehovah, signifies that wor-
ship grounded in love and faith in Him should then be pleasant.
That'by Judah in the above passage is not meant Judah, jior
by Jerusalem Jerusalem, is clearly evident, for neither then
nor afterwards was the offering of Judah and Jerusalem pleas-
nnt. That the days of eternity denote states of the most ancient
church, which was celestial, and that former years denote
States of the ancient church, which was spiritual, may be seen
n. 6239. Moreover by angel in the Word, in the internal sense,
* The original Greek word here rendered " hath brought forth to view" is
'•^yijoaro, which in our English version ia expressed by hath declared. But the
former rendering appears to be more agreeable to the meaning of tlie orignal, and
at the same time more expressive of the idea intended to be suggested, viz., the
manifestation of the invisible Father in and by the humanity which He WM
■pleased to assume in the person of Jesus Christ.
6281, 62S2.]
GENESIS.
513
is not signified an angel, but some Divine attribute in the Lord,
see n. 1925, 2319, 2821, 3039, 4085.
6281. Redeeming, in the proper sense, signifies to restore
and appropriate to himself what had been his own, and it is
predicated of slavery, of death, and of evil : when of slavery,
tliey are meant who have been made slaves, in the spiritual
sense, who are enslaved to hell ; when of death, they are meant
who are in damnation ; and when of evil, as in the present case,
they are meant who are in hell, for the evil, from which the
angel redeems, is hell, n. 6279. Inasmuch as the Lord deliv-
ered man from those things by making the human [principle]
in Himself Divine, therefore His Divine Human [principle] is
■what in the Word is called the Redeemer, as in Isaiah, " I help
thee, saith Jehovah, and thy Redeemer the Holy One of Israeir
xli. 14,. Again, "Thus saith Jehovah, the Redeemer of Israel,
his Holy One" xlix. 7, 26. Again, "Jehovah Zebaoth is his
name, and thy Redeemer the Holy One of Israel / the God of
the whole earth shall be called," liv. 5 ; in these passages,
the Divine [principle] itself, which is called Jehovah, is dis-
tinguished from the Divine Human, which is called the Redeemer,
the Holy One of Israel, But that it is Jehovah Himself in the
Divine Human [principle], is manifest from the following pas-
sages : " Thus said Jehovah the king of Israel, and his Redeemer,
Jehovah Zebaoth ; I am the first, and I am the last ; and besides
me there is no God," xliv. 6. Again, " Thus saith Jehovah thy
Redeemer, I am Jehovah thy God, teaching thee," xlviii. 17.
Again, "Thou art our Father, for Abraham doth not know us,
and Israel doth not acknowledge us ; Thou Jehovah art our
Father, our Redeemer ; thy name is from everlasting," Ixiii. 16.
And in David, " Jehovah who redeemeth thy life from the pit,"
Psalm ciii. 4. From these passages also it is evident, that in
the Word, by Jehovah, no other is meant than the Lord, see
n. 1343, 1736, 2921, 3035, 5663; and that Jehovah the Re-
deemer is His Divine Human [principle]. Therefore also they
who are redeemed are called the redeemed of Jehovah, in
Isaiah, " Say ye to the daughters of Zion, Behold, thy salvation
cometii ; behold, his reward is with him, and the price of work
before him ; they shall call them. The people of holiness, The
redeemed of Jehovah," Ixii. 11, 12 ; that it is the Lord from whom
they are called the redeemed of Jehovah, is very manifest, for
the subject treated of is concerning his coming, " Behold, thy
salvation cometh ; behold, his reward is with him." Moreover,
see Isaiah xliii. 1 ; lii. 2, 3 ; Ixiii. 4, 9 ; Hosea xiii. 14 ; Exod.
vi. 6 ; XV. 13 ; Job xix. 25 ; where it is evident that redemption
is predicated of slavery, of death, and of evil.
6282. " Bless the boys." — That hereby is signified that he
would give them truth and good, appears (1.) from the signifi-
cation of blessing, as denoting to gift with truth and good, f .r
VOL. VI. 33
514
GENESIS.
[Chap. xlviiL
hlessinar in the spiritual sense involves nothing else, see n. 1420,
1422, 4981 ; and (2.) from the representation of Ephraim and
Manasseli, who are here the hoys, as denoting the intellectual
principle of the church and the will-principle of the church, to
which truth and good should be given ; truth to the intellectual
principle, and srond to the will-principle.
6283. "And in them shall my name be called."— That
hereby is signified that in them should be the qualit}- of the
good of spiritual truth from the natural principle, appears (1.)
from the signification of his name heing called in any one, as
denoting liis quality in him, see n. 1754, 1896, 2009, 3421 ;
and (2.^ from the representation of Israel, as denoting tlie good
of spiritual truth from the natural principle, see above, n. 6277.
And because the quality of Israel was in them, they were also
received amongst the rest of the sons of Jacob, and were made
tribes, one of Manasseh, and the other of Ephraim, and with
them formed the twelve tribes which obtained inheritance by
lot, when the tribe of Levi, because made the priesthood, was
not numbered ; see Joshua, and also Ezekiel, chap, xlviii.
6284. " And the name of my fathers, Abi-aham and Isaac."
— That hereby is signified, and the quality of internal good
and truth, appears from the signification of name, as denoting
quality, see just above, n. 6283 ; and from the representation
of Abraham and Isaac, as denoting internal good and truth,
see n. 6276. Internal good and truth must be in external good
and truth, that these latter may be good and truth ; for, as was
said above, n. 6275, the external principle is nothing but a cer-
tain formation of such a quality, that the internal principle may
be there, and exert therein its vital activities according to the
influx from the Lord into itself; neither also is the internal
principle any thing else in respect to the supreme, which is the
Lord : hence is the all of life ; and the things which are be-
neath are merely forms recipient of life by degrees in their
order, even to the last, which is the body.
6285. "And may they grow into a multitude in the midst
of the earth." — That hereby is signified extension from the in-
most principle, appears from the signification of midst, as de-
noting the inmost, see n. 2940, 2973, 6068, 6084, 6103. Hence,
growing into a multitude denotes extension, for the truths,
which are signified by a multitude, extend themselves round
about from the inmost, as from a centre ; and the greater the
extension thence is, and the more this extension is according
to heavenly order, so much the more perfect is the state. This
state is what is signified by this part of the blessing, that they
may grow unto a multitude in the midst of the earth.
6286. Yerses 17 — 20. And Joseph saw that his father laid
his right hand upon the head o f Ephraim., and it was evil in
his eyes I and he took hold of his fathers hand to remove it
6283—6287.]
GENESIS.
515
from upon the head of Ephraim, upon the head of Jfanasseh.
And Joseph said unto his father, S'ot so, my father : for this
is the first-horn ; put thy right hand upon his head. And his
father refused, and said, I know, my son, I know ; he also
shall become a people, and he al-^o shall become great ; neveHlie-
less his rjounger brother shall be greater than he, and his seed
shall be the fulness of the nations. And he blessed them in
that day, saying. In thee shall Israel bless, saying. God set thee
as Ephraim and as Manasseh • and he set Ephraim before
Ilanasseh. And Joseph saw that his father laid his right hand
upon the head of Ephraim, signifies perception that he regarded
truth in the fii-st place. And it was evil in his eyes, signifies
displeasure. And he took hold of his father's hand, signifies
influx into the ability of his obscure perception. To remove it
from the head of Ephraim upon the head of Manasseh, signifies
to turn him from error. And Joseph said unto his father, Not
80, my father, because this is the fii-st-born, signifies perceptible
influx concerning good, that it has priority. Put thy right hand
upon his head, signifies that thus he should be in the first place.
And his father refused, signifies non-consent. And said, I know,
my son, T know, signifies that so it. is, but that it appears other-
wise. He also shall become a people, and he also shall become
great, signifies that truth from good shall also be increased, thus
the celestial man. Nevertheless his younger brother shall be
greater than he, signifies that good from truth shall receive
more increase, thus the spiritual man. And his seed shall be
the fulness of the nations, signifies the truth which is of faith
about to reign. And he blessed them in that day, signifies fore-
sight and providence {prcevidentiam et provident iam) to eter-
nity. Saying, In thee let Israel bless, saying, God set thee as
Ephraim and as Manasseh, signifies that his own spiritual prin-
ciple may be in the truth of the intellectual and the good of
the will-principle. And he set Ephraim before Manasseh, sig-
nifies that he regarded truth in the fii-st place, because he was
spiritual.
6287. Yer. 17. " And Joseph saw that his father laid his
right hand upon the fcead of Ephraim." — ^That hereby is signi-
fied perception that he regarded truth in the first place, appears
(1.) from tne signification of seeing, as denoting to understand
and perceive, see n. 2150, 2807. 3764, 4567, 4723, 5400; (2.)
from the representation of Joseph, as denoting the internal
celestial principle, see n. 5869, 5877, 6224; (3.) from the repre-
sentation of Israel, who is here the father, as denoting spi-
ritual good from the natural principle ; (4.) from the significa-
tion of laying the right hand upon the head, as denoting to
regard in the fii-st place, see above, n. 6269 ; and (5.) from the
representation of Ephraim, as denoting truth which is of the
intellectual principle in the natural, see above, n. 6234, 623S
516
GENESIS.
[Chap, xlviii.
6267. From these considerations it is evident, that by Joseph
seeing that his father laid his right hand upon the head of
Ephraim, is signified perception of the internal celestial prin-
ciple that spiritual good from the natural principle regarded
truth in the first place ; see what was said and shown above,
n. 6256, 6269, 6272, 6273.
6288. " And it was evil in his eyes." — ^That hereby is signi-
fied displeasure, appears without explanation. Tlie reason why
it displeased Joseph, was, because by him is represented the
internal celestial principle, which is above the spiritual good
represented by Israel ; what is superior is able to perceive how
the case is with what is doing in an inferior principle, thus also
•whether that which is thought in it be truth, or not. The
superior principle sees the things which are in inferior prin-
ciples, because it sees from the light of heaven ; thus the inter-
nal celestial principle, which is Joseph, saw that spiritual good
from the natural principle, which is Israel, was in error ; where-
fore it displeased him.
6289. "And he took hold of his father's hand."— Tliat
hereby is signified influx into the ability of his obscure percep-
tion, appears from the signifipation of taking hold of the hand,
as denoting influx into the ability of perception ; for when the
internal principle by influx is willing to drive the external to
present case, of the ability of perception which is signified by
the hand ; that hand denotes ability, see n. 878, 3387, 4931 to
4937. The perception is said to be obscure, because the spirit-
ual, who are represented by Israel, are in obscurity in respect
to the celestial, who are represented by Joseph ; that the spi-
ritual are respectively in aii obscure principle, see n. 2708,
2715, 2716, 2718, 2831, 2849, 2935, 2937, 3833, 4402. That
the spiritual are in an obscure principle, is very manifest from
this consideration, that before they are regenerated, they are
altogether in thick darkness concerning truth and good, and
that whilst they are regenerating they acknowledge such truth
as is contained in the doctrine of their church, in which truth
they have faith, whether it be really true or not. ISTevertheless,
this truth becomes good with them when it becomes of the will,
and thence of the life, and in this case it is that good which is
called the good of truth, the good of faith, and likewise spirit-
ual good, or the good of the spiritual church ; the quality of
good from such an origin may be known by every one who
weighs it in his own mind. iSTevertheless the good derived from
such truth, even amongst the Gentiles, is accepted by the Lord,
provided it has charity towards the neighbour for its principle,
and there be innocence in that charity.
6290. " To remove it from the head of Ephraim upon the
head of Manasseh." — Tliat hereby is signified to turn him away
think and will any thii
takes hold of it, in the
6288—6295.] GENESIS. 517
from error, appears from the signification of removing, as de-
noting to turn away ; and fi-om the signification of from the
head of Ephrahn upon the head of Manasseh, as denoting from
error, for it was an error that he regarded truth in the first
place, and good in the second, as was shown above.
6291. Ver. 18. " And Joseph said unto his father, Xot so,
mv father ; for this is the first-born." — ^That hereby is signified
perceptible influx concerning good, that it has the priority,
appears from the signification of sai/ing, when predicated of the
internal celestial principle, which here is Joseph, as denoting
influx, see n. 6152, in tlie present case perceptible influx, be-
cause he not only took hold of the hand, but also said. Not so,
my father, for this is the first-born.
6292. " Put thy right hand on his head." — ^That hereby is
signified that thus he should be in the first place, appears from
the signification of putting the right hand on the head, as de-
noting to regard in the first place, as above, n. 6269, 62S7. The
custom of putting the hand on the head, when blessing was
given, was derived from a ritual received from the ancients ; for
the very intellectual principle and will-principle of man are in
the head, but the acts according to those principles, and com-
pliance are in the body : to put the hand on the head, therefore,
was representative that blessing was communicated to the in-
tellectual principle and will-principle, and thus to the man
himself From that ancient time the same ritual remains even
at this day, and is in use in inaugurations, and also in bene-
dictions.
6293. Yer. 19. " And his father refused."— That hereby is
signified non-consent, appears without explanation.
6294. " And said, I know, my son, I know." — Tliat hereby
is signified that so it is, but that it appears otherwise, is mani-
fest from the signification of I'noiving, as here denoting to know
that it is so, but that it appears otherwise. That spiritual good,
which is Israel, now perceived this, was in consequence of the
influx of the internal celestial principle, which is Joseph ; con-
cerning which influx, see above, n. 6289, 6291. When spirit-
ual good is in illumination from such influx, it perceives that
it is so, that is, that good is in the prior place, and truth in the
posterior, and also that it appeai-s otherwise ; but in this case
he makes priority consist in this, that truth should reign above
good, as it follows, and for this reason he retains the right hand
on the head of the younger son, and the left on the head of the '
fii"St-born.
6295. " He also shall become a people, and he also shall
become great." — That hereby is signified that truth from good
also shall be increased, thus tlie celestial man, appears (1.) from
the signification ot' people, as denoting truth, see n. 1259, 1260,
3581, 4619 ; (2.) from the signification of becoming great, as
518
GENESIS.
[Chap, xlviii.
denoting to be increased ; and (3.) from the representation of
Manasseh, concerning whom those things are said, as denoting
good of the will-principle in the natni-al, which good is born
from the internal, see n. 6234, 6238, 6267. That truth from
good is of the celestial man, is manifest from what has been
often said and shown heretofore concerning the celestial man;
viz., that the celestial man is in good, and thence in truth, from
the will-principle ; and that he is distinguished from the spiritual
man in this, that the latter is in truth, and thonce in good, from
the intellectual principle ; and as Manasseh is the good of the
will-principle, therefore the celestial man is represented by him,
but this celestial man is the external, or the man of the external
celestial church, for Manasseh is the good of the will-principle
in the natural, thus in the external man ; whereas Joseph is the
man of the internal celestial church, because he is the good of
the will-principle in the rational, thus in the internal man.
It may be expedient also to say a few words concerning the
truth of good which is of the celestial man ; this truth is indeed
called truth, but it is good ; in the celestial man there is the
good of love towards the neighbour ; the good of love to the
Lord is his internal principle, but the good of love towards the
neighbour is his external ; wherefore those of the celestial
church, who are in love to the Lord, are in the internal prin-
ciple of that church, and they who are in love towards the
neighbour, are in its external principle ; the good of this latter
?ove, viz., of love towards the neighbour, in the celestial man, is
what is here called the truth of good, and is represented by
Manasseh. For the celestial man is of such a nature, that he
does not reason from truth, nor about truth, inasmuch as he
has perception from good, (that is, through good from the Lord,)
that a thing is so or not so, n. 202, 337, 2715, 3246, 4448 ;
nevertheless the good of charity with him is called truth, but
it is celestial truth.
6296. "Nevertheless his younger brother shall be greater
lhan he." — That hereby is signified that good from truth will
take more of increase, thus the spiritual man, appears (1.) from
the representation of Ephraim, who is here the younger brother,
as denoting truth of the intellectual principle in the natural
born from the internal, see n. 6234, 6238, 6267 ; but in the pres-
ent case Ephraim is good from truth, of which we shall speak
presently ; and (2.) from the signification of becoming greater
than another, as denoting to take moi-e of increase. Ephraim
here denotes good derived from truth, because he represents,
not the man of the spiritual church, but the man of the exter-
nal spiritual church, as Manasseh represents the man of the
external celestial church, n. 6295 ; this man, viz., the man of
the spiritual church, is constituted by good derived from truth ;
and the internal principle of that cluirch is repi-esented by
6296, 6297]
GENESIS.
519
Israel, but the external by Ephraiin. The man of the spiritual
church differs from the man of the celestial church in this, that
the good of the former is implanted in the intellectual part, but
the good of the latter in the will-part, see n. 863, 875, 895, 927,
928,^1023, 1043, 1044, 2256, 4328, 4493, 5113; therefore Eph-
raini represents the spiritual man, and Manasseh the celestial.
The reason why good derived fi'om truth, or the spiritual man,
should take more of increase than good from wnich truth is
derived, or the celestial man, is, because the will-principle of
man has been continually depraved, and at length to such a
degree, that evil has taken entire possession of it, insomuch that
there is nothing sound remaining therein. Lest, therefore, man
should perish, the Lord has provided that he might be regene-
rated as to the intellectual part, and thereby be saved : hence
now it is, that there are but few in whom any thing still sound
exists in the will-part ; thus there are but few who can become
celestial men, but several who can become spiritual. Thus the
latter increase more than the former ; and this is what is signi-
fied by his younger brother becoming greater than he.
62*97. " And his seed shall be the fulness of the nations."—
That hereby is signified that the truth which is of faith shoiild
reign, appears (1.) from the signification of seed^ as denoting
faith and charity, see n. 1025, 1447, 1610, 1940, 2848, 3187,
3310, 3373, 3671, in the present case it denotes faith, because
it is predicated of Ephraim ; and (2.) from the signification of
the fulness of the nations, as denoting abundance, thus that it
should reign. In the Word, fulness signifies all, and where it
does not signify all, it signifies abundant, and is predicated
both of truth and of good : for multitude is predicated of truth,
but magnitude of good, thus fulness of both ; as in Jeremiah,
" Behold, waters rise up out of the north, which shall become
an overflowing stream, and shall overflow the earth and the f ul-
ness thereof ; the city, and them that dwell therein," xlvii. 2,
where the earth and its fulness denote all which is of the church,
both what is true and what is good ; therefore it is added, the
city and them that dwell therein, for by city are signified truths,
and by them that dwell therein, goods, n. 2268, 2451, 2712.
And in Ezekiel, " They shall eat tlieir bread with carefulness,
and drink their water with astonishment, that her land may he
wasted froni its fulness^'' xii. 19 ; land denotes the church, and
fulness denotes the good and truth therein ; that both are sig-
nified, is evident from what precedes, that they should eat
bread with carefulness, and drink water with astonishment, for
by bread is signified the good of love, and by water the truth
of faith, which are called the fulness of the earth. In like
manner in Amos, " I abhor the pride of Jacob, and hate his
palaces : therefore will I shut up the city and the f ulness t/iere-
of' vi. 8. And in David, "The heavens are thine, the earth
520
GENESIS.
[Chap, xlviii
also is thine; thou hast founded the world and the fulness
thereof," Psalm Ixxxix. 11. And again, "The earth is Jeho-
vah's and ih.Q fullness thereof ; the world, and they that dwell
therein. He hath founded it upon the seas, and established it
upon the rivers," xxi v. 1, 2; where fulness also denotes truth
and good ; earth denotes the church in a specific sense ; world
denotes the church in a universal sense ; Jehovah founding the
world upon the seas, denotes upon those things which are of
science, n. 28 ; and establishing it upon the rivers, denotes upon
those things which are of intelligence, n. 3051. Who cannot
see that it is not meant, that Jehovah founded the world upon
the seas, and established it upon the rivers, for the world is not
founded and established thereon ; wherefore every considerate
person may see that something else is signified by seas and
rivers, and that this other signification is the spiritual or inter-
nal principle of the Word.
6298. Verse 20. " And he blessed them in this day," —
That hereby is signified foresight and providence to eternity,
appears (1.) from the signification of blessing, as denoting pre-
diction, see n. 6230, 6254, but in the supreme sense it denotes
the Lord's foresight and therefore also providence, for the one
is not given without the other ; for evil is foreseen and good is
provided, and the evil which is foreseen is by ])rovidence blended
into good. Blessing here denotes foresight and providence,
because Israel, who here blesses, is in the supreme sense the
Lord, n. 4286, (2.) From the signification of in this day, or
to-day, as denoting eternity, see n. 2838, 3998, 4304, 6165.
6299. " Saying, In thee shall Israel bless, saying, God set
thee as Ephraim and as Manasseh." — That hereby is signified
that their spiritual principle may be in the truth of the intellec-
tual principle and the good of the will-principle, appears (1.)
from the representation of Israel, as denoting spiritual good,
see n, 5801, 5803, 5806, 5812, 5817,_ 5819, 5826, 5833 ; and
(2.) from the representation of Ephraim, as denoting truth of
ijie intellectual principle, and of Manasseh, as denoting good
of the will-principle, concerning which see above ; that the
spiritual principle, which is Israel, may be in them, is signified
by the words, " In thee shall he bless," and " God set thee."
In regard to the spiritual principle, represented by Israel, being
in the truth of the intellectual principle and the -good of the
will-principle, which are Ephraim and Manasseh, the case is
this : the spiritual good, which is represented by Israel, is the
spiritual principle of the internal church, but the truth and
good, represented by Ephraim and Manasseh, are of the ex-
ternal church, see n. 6296 ; that an internal principle may be
the internal principle of the cliurcli, it must necessarily be in
its external, for the external is a foundation on which the inter-
nal may stand, and a receptacle into which it may flow- in.
6298—6301.] GExVESIS.
521
Hence it is that the natural principle, which is external, must
necessarily be regenerated, for unless it be regenerated, the in-
ternal principle has neither a foundation nor a receptacle ; in
which case, it perishes entire!}'. This now is what is meant by
his sjiiritual principle being in the truth of the intellectual and
the good of the will-principle. This may be illustrated by the
following example: the atFection of charity, viz., when "man
feels in himself peace and happiness in doing good to his neigh-
bour without a view to any recompense, is the internal prin-
ciple of the church ; but to will this and to perform it from
truth, that is, because it is so commanded in the "Word, is the
external principle of the church. If the natural principle,
which is the external, does not agree, that is, neither wills nor
performs it, because it sees therein no reward, thus nothing of
self, (for in the natural or external man such an influence pre-
vails, both from what is hereditary, and from what is actual,)
in this case the internal principle has no foimdation, nor cor-
responding receptacle, but something of such a nature as either
rejects, perverts, or extinguishes the influx. Consequently the
internal principle perishes, viz., is closed and stopped up, so
that nothing from heaven can transpire into the natural prin-
ciple through the internal, except somewhat of light in general
tlirough the surrounding clefts in every direction, that there
may be the faculty of thinking, willing and speaking, but
according to that wliich is in the natural principle, and tlius in
favour of evil and the false against good and truth ; to which
purpose he makes that principle of spiritual li^ht subservient
which in general flows-in through the surroundmg clefts.
6300. " And he set Ephraim before Manasseh." — That here-
by is signified that he regarded truth in the first place, because
he was spiritual, appears from what has been explained above
at verses 13, U, 17, 18, 19.
6301. Verses 21, 22. A7id Israel said unto Joseph^ Behold^
r die I and God shall he %oith you, dnd bring you again unto
the land of your fathers. And I give thee one portion above
thy brethren, which I took out of the hand of the Amorite with
my sword and with my bow. And Israel said unto Joseph, Be-
liold, I die, signifies perception of spiritual good from the inter-
nal celestial principle concerning new life, and the end of rep-
resentation. And God shall be with you, signifies the Divine
Providence of the Lord. And bring you again unto the land
of your fathers, signifies to the state of each ancient church.
And I give thee one portion above thy brethren, signifies that
truth of the intellectual principle and good of the will-principle
would have more there. Which I took out of the hand of the
Amorite, signifies from victory over evil : with my sword, sig-
nifies by truth combating. And with ray bow, signifies from
doctrine.
522
GENESIS.
[Chap, xlviii.
6302. Ver. 21. "And Israel said unto Josepli, Beliold, I
die." — That hereby is signified perception of spiritual good from
tlie internal celestial principle concerning new life, and the end
of representation, appears (1.) from the signification of saying,
as denoting perception, see above, n. 6220; (2.) from the repre-
sentation of Israel, as denoting spiritual good, see also above,
n. 6225 ; (3.) from the representation of Joseph, as denoting
the internal celestial principle, see n. 5869, 5877 ; and (4.) from
the signification oi dying, as denoting resuscitation into life, see
n. 3498, 3505, 4618, 4621, 6036, 6221, and also as denoting the
end of a former representation, n. 3253, 3259, 3276, which end
is also here signified by dying, for when a person, who had
represented any thing of the church, dies, another succeeds who
continues the representation in its order. Thus, after Abraham
died, the representative was continued in its order in Isaac, and
afterwards in Jacob, and after him in his sons: in like manner
when Moses died, the representative succeeded in Joshua, and
afterwards in the judges in order, even to the kings, and so
forth.
6303. " And God shall be with you."— That hereby is signi-
fied the Divine Providence of the Lord, appears from the sig-
nification of God shall he with you, as denoting the Divine
Providence of the Lord ; for when the Lord is with any one,
He leads him, and provides that whatsoever things befall him,
Avhether unpleasant or pleasant, all turn to his good ; this is the
Divine Providence. It is called the Providence of the Lord,
because it is said, God shall be with you; and by God and by
Jehovah, in the "Word, is meant tlie Lord, for there is no other
God besides Him ; for He is the very Father, and He is the
very Son, for they are one ; the Father is in Him, and He in
the Father, as Himself teaches in John, chap. xiv. 9, 10, 11,
see n. 1343, 1736, 2921, 3035, 5663.
6304. "And bring you again unto the land of your fathers."
— That hereby is signified to the state of each ancient church,
appears from the signification of land, as denoting the church,
see n. 566, 662, 1066, 1067, 1733, 1850, 2117, 2118, 3355, 4535,
4447, 5577; and from the signification oi fathers, as denoting
those who were of the ancient church, and of the most ancient
church, see n. 6075. It is said, to the state of each ahcient
church, because the sons of Israel and their posterity, as well
as they who were of the ancient churches, represented the Lord's
celestial and spiritual kingdom in every thing ; the representa-
tive itself was ahso instituted, the representative of the celestial
^lingdom with the Jewish nation, and that of the spiritual king-
dom with the Israelitish people. But with that generation,
nothing but a mere representative could be instituted, and not
any thing di the church or kingdom of the Lord ; for tliey were
not willing to see and acknowledge any thing in representativea
6302—6306.]
GENESIS.
523
except that which was external, bvit not any thing internal.
Nevertheless, that a representative might exist, and by it some
conununication be given with heaven, and by heaven witli the
Lord, they were kept in externals ; and it was then provided by
the Lord, that communication should be given by a mere ex-
ternal representative without an internal principle. This was
the state to which the posterity of Jacob could be brought
back; nevertheless, Divine things were inwardly concealed in
the external representatives amongst them ; in the supreme
sense those which had respect to the Lord's Divine Human
[principle], and in the respective sense those which had respect
to the Lord's kingdom in the heavens, and the church. This
state of each ancient church is signified by the words, " God
shall bring you again to the land of your fathei-s."
6305. V er. 22. " And I give thee one portion above thy
brethren." — That hereby is signified that truth of the intel-
lectual principle and good of the will-principle should have
more there, appears (1.) from the representation of Ephraim
and Manasae/i, who in this case are Joseph, as above, n. 6275,
as denoting truth of the intellectual principle and good of the
will-principle, of which frequent mention has been made above ;
and (2.) from the signification of giving one portion above thii
h'ethren, as denoting to have more there, viz., in the church,
which is signified by land, n. 6304. The reason why the good
of the will-principle and the trutli of the intellectual would have
more there, is because they are the two essentials of the church;
therefore also the primogeniture was ceded to the sons of
Joseph, 1 Chron. v. 1.
6306. "Which I took out of the hand of the Amorite with
my sword and with my bow." — That hereby is si^uified from
victory over evil, appears from the representation of tlie Amorite,
as denoting evil, see n. 1857 ; and from the signification of
taking out of the hand, as denoting to procure to himself by
victory. It is to be noted, that by the Amorites, as also by the
Canaanites, is signified evil ; and by the rest of the nations in
that land, which are named in the Word, are signified the vari-
ous kinds of evil and false. The nations represented these prin-
ciples, when the sons of Israel came into possession of the land
of Canaan ; the reason was, that those nations should represent
infernal things, when the sons of Israel represented celestial
things, and thereby that the land of Canaan should represent
every state of the other life ; and as the nations represented
infernal things, they were therefore given to the curse, and
Israel was forbidden to enter into a covenant with those which
remained. That the sons of Israel took possession of and dwelt
in the land of those who represented tlie hells, vras a repre-
sentative that the infernals, about the time of the Lord's coming,
would occupy a considerable part of heaven ; but tliut tiio
524
GENESIS.
[Chap, xlviiu
Lord, hy coming into the world, and making the Human [prin-
them down into the hells ; and thus deliver heaven from them,
which he then gave for an inheritance to those who were of his
spiritual kingdom. That by the nation of the Amorites, evil
in general was represented, is evident from those passages
where it is named, as in Ezekiel, "Jerusalem, thy tradings
and thy generations were from the land of the Canaanite ; ihy
fatlier was an Amorite,^ and thy mother an Hittite," xvi. 3,
45 ; inasmuch as father in the internal sense signifies the good
of the cliurch, but in the opposite sense evil, and mother sig-
nifies the truth of the church, but in the opposite sense the
false, therefore it is said, " thy father was an Amorite, and thy
mother an Hittite." And in Amos, " I destroyed the Amorite
before them, whose height was as the height of the cedars, and
he was strong as the oak. I led you in the wilderness, to possess
the land of the Amoriie,''' ii. 9, 10 ; here also the Amorite
denotes evil, for the evil of self-love is described by the height
of cedars and the strength of the oak. The reason why the
Amorite denotes evil in general, is, because the whole land of
Canaan was called the land of the Amorite, for it is said, " I led
you in the wilderness, to possess the land of the Amorite."
Moreover in the Second Book of Kings, " Manasseh king of
Judah did evil above all the evil which the Amorites did who
were before him^'' xxi. 11. That " with my sword" signifies by
truth combating, appears from the signification of sword, as
denoting truth combating, see n. 2799, 4499. And that " with
my bow" signifies from doctrine, appears from the signification
of how, as denoting doctrine, see n. 2686, 2709. That these
words, the portion which I took out of the hand of the Amorite
with my sword and with my boiv, were spoken by Israel on
account of the internal sense, is very manifest, because Jacob
did not take that portion from the Amorite with his sword, nor
with his bow, but bought it of the sons of Hamor; as is evident
from Genesis, where are these words, " Jacob came to Shalem,
a city of Shechem, which is in the land of Canaan, in coming up
from Padan-Aram ; and pitched his camp at the faces of the
city ; and bought a portion of a field, where he stretched his
tent, from the hand of the sons of Hamor the father of Shechem,
for a hundred pieces of money (Jcesithoe),^^ xxxiii. 18, 19; that
this field was the portion which lie gave to Joseph, is manifest
from these words in Joshua, " The bones of Joseph, which the
sons of Israel brought up out of Egypt, they buried in Shechem,
in a part of the field, which Jacob bought of the sons of Hamor,
the father of Shechem, for an hundred pieces of silver (kesithce):
and the sons of Joseph had it for an inheritance," xxiv. 32 ;
hence it is evident, that that portion was bought, aiid was the
same which was given to Joseph. That the city of Sliechom
ciple] in Himself Divine, would
6307, 6808.]
GENESIS.
625
is not here meant, which was near there, where Simeon and
Levi slew every male, and which they took with the sword,
Gen. xxxiv., may be manifest from this consideration, that Jacob
detested that deed, and on that account cursed Simeon and
Levi, and altogether removed that enormity from himself, say-
ing, " Let not my soul come into their secret ^ in their assembly
let not my glory he united, because in their anger they slew a
man, and in their good pleasure they unstrung an ox. Cursed
be their anger, for it was vehement, and their wrath, for it was
hard. I will divide them in Jacob, and scatter them hi Israel,"
xlix. 5, 6, 7. Hence now it may be manifest, that those words,
" the portion which I took out of the hand of the Amorite with
my sword and with my bow," were said by him, when he was
in the prophetic spirit, for the sake of the internal sense.
CONTINUATION OF THE SUBJECT CONCERNING INFLUX AND THE
COMMERCE OF THE SOUL AND BODY.
6307. THAT there is an influx out of the spiritual world
by angels and by spirits, into the affections and thoughts, it has
been given me to know so manifestly by the experience of now
many years, that nothing can be more manifest. I have been
sensible of the influx not only as to the thoughts, but also as to
the affections ; and when evils and falses flowed in, it was given
me to know from what hells they cam.e, and when goods and
truths, from what angels. Hence, this has become so familiar
to me, that at length I could know from what source every par-
ticular of my thoughts and affections was derived ; and still
they were my thoughts, as the thoughts which I had had before.
6308. This influx is effected by spirits and angeh ; its order
is such, that evil spirits flrst flow-in, and that the angels dissi-
pate tliose influences. Man does not perceive that the influx is
such, because his thought is kept in freedom by his being in
equilibrium between those two influxes, and because he does not
attend to those things: nor could the evil know if they did
attend, because with them there is not an equilibrium' betivcen
evil and good / but they who are in good, are capable of know-
ing this I they also know f rom the Word, that there is some-
thing within, which flghts against evil and the false in them,
and that the spiritual man fights against the natural, thus the
angel'i, who are in man's interior and spiritual principles,
against the evil spirits who are in his exterior and natural prin-
ciples / hence also the church is called rnilitant. But the evil,
which flows-in to the thought from evil spirits, does not at all
hurt mail, if he does not receive it f but if he receives it, and
526
GENESIS.
[Chap, xlviii.
transfers it from the thought into the will, he then makes it his
own I and in this case he goes over to the side of the infernal
spirits, and recedes from the angels of heaven. This is what
the Lord teaches in Mark, " The things which enter in to a man
do not render him unclean^ hut the things vjhich come out, he-
cause these latter are from the heart or the will,'''' vii. 14 to 23.
6309. / have disc/'irsed with good spirits concerning the in-
ternal and external man, saying, that it is wonderful that few
within the church hecieve, although they know from the Word
that there is an internal man distinct from the external i when
yet hy looking sligh'Iy every day into their own thought and
unll, they might hir,w that such is the case from this circum-
stance, that frequo My they think interiorly otherwise than they
do exteriorly. /J.'id what they think exteriorly, they put forth
into their speech, countenmice, and act ; hut what they think
interiorly, they do not thus shoiv, hut conceal deeply xoithin
themselves, cs is customary loith dissemhlers, hypocrites, and de-
ceivers. T'ley who are princiijled in good, may know it from
this circumitance, that in correcting themselves, they think they
ought not to act so and so j whence it may he m,an^fest to them,
that thcfe is an interior man, separate from the exterior. But
the reason vjhy they do not attend to this, or if they attend, that
they do nci perceive it, is, because they make life to consist in
the hody / and because, when they immerse the whole thought in
bodily and worldly things, they cease to look at the above dis-
tifiction, yea, they lose all belief that it is so. It has been given
me to know this also from experience : when I was in any
heavenly idea, and descended thence into thought concerning
worldly and earthly things, the celestial things instantly perished
so absolutely, as scarcely to he acknowledged ; the reason is, he-
cause those things which are of the light of heaven become dark-
ness, when they fall into those things which are of the world^s
lumen, for in themselves they are contraries. But that they
may not be contraries, man is regenerated, and is also elevated
from sensucd towards interior things, and so far as he is ele-
vated from the former, so far he leaves evils andfalses; but he
cannot be elevated, \mless pti'incipled in the good of f aith and
of life.
6310. The interiors of man are distinct, according to de-
grees by derivations / lights also are accm'ding to those degrees.
The internal sensual principle, which is nearest to the sensual
principles of the body, has a most gi'oss himen, which it has
been given me to discern by much experience y and it was ob-
served, that as often as I sunk down into this lumen, so often
falses and evils of several kinds presented themselves, yea, also
scandals against celestial and divine things, and moreover lohat
was filthy and defiled : the reason is, because this liom-en pre-
vails in the hdls, and through it, principally, the hells flow-ii*
6309—6313.]
GENESIS.
527
to man. When man is in this hcmen, his thought is neaiiy in
the same lumen as his external sight, and is at such times almost
in the body. 3len, who are in this lumen., are to he called Sen-
sual,/b;- they do not think beyond the sensual things of the.
body ; the things beyond those, they neither perceive nor believe,
foi' they only believe %ohat they see and touch. In this lumen
are they who have not at all cultivated interior things, living
in the neglect and contempt of all things which are rational and
spiritual ; such, especially, are the covetous and adultei'ers, and
also they who have lived in mere pleasures and in dishono^irahle
ease. Hence these latter think what is filthy and often what is
scandalous concerning the holy th ings of the church.
6311. The hells, as we have said, are in this lumen ; in it
also are some who are not so evil, viz., those who have not been
covetous, adtdterers, or voluptuous, but who have become such,
because they have not cidtivated their rational principle. It
was given me one moiling to see these spirits / they appeared, in
a place of public resort, in companies, carrying bags in which
were rude materials, weighing the?n, and conveying them axoay.
Some sirens were at that time not far off, and I heard them
saying, that they wished to be there, because they saw men loith
their eyes : for as the sirens have been distinguished adulteresses,
and in opposition to all celestial and spiritual things, they can-
not see any other spirits than such as are in a sensual lumen,
inasmuch as they themselves are such.
6312. As the hells are in this sensual lumen, man must
necessarily perish, tinless he be elevated out of it / this is effected
by the good of faith. There are also hells which are in a more
subtle sphe?'e, wherein are they who have been inwardly malig-
nant, and have devised several arts of depriving others of their
goods, and have contrived several treacherous plans in order to
obtain dominion. But it was observed, that this sphei'e flows-
in to the external sensual principle, from the part of the bade
where are the involuntary principles of man. Hence the sen-
sual sphere is so strong.
6313. When man is elevated towards interior things, he comes
out of the gross sen sual lumen into a milder lumen ; and at the
.same time he is withdrawn from the inflxix of scandals and
defilements, and is brought nearer to those things which are of
justice and equity, because nearer to the angels who are attend-
ant xipon him, thus nearer to the light of heaven. This eleva-
tion from sensual things was Icnoion to the ancients, and also to
the Gentiles ; wherefore their sophists said, that v}hen the mind
is withdrawn from senstial things, it comes into an interior
light, and at the same tiine into a tranquil state, and into a sort
of heavenly blessedness ; hence also they drew a conclusion in
favour of the immortality of the soul. Man is capable of
being yet more interiorly elevated ; and the more interiorly he
528
GENESIS.
[Chap, xlviii.
is elevated, into so much the clearer light does he come, and at
length into the light of heaven, which is nothing else hut wis-
dom and intelligence from the Lord. The three heavens are no
otherwise distinct than according to eltvations towards interior
things, thus also according to degrees of light ; as the third
heaven is in inmost principles, it is in the greatest light, and
thus in a wisdom which much exceeds the wisdom of the inferior
heavens.
6314. As it is with light, so also it is with the heat which to
man is vital ; this vital heat does not derive its origin at all
from the heat proceeding from the sun of this world, hut from
spiritual heat which is love, and proceeds from the Lord ; this
heat the angels have. ILcnce, so far as 'man is principled in
love, so far he is in vital heat : the hody nevertheless is in the
heat of this world, and also the interior sensual principle, hut
vital heat flows-in to this latter heat, and vivifies it. The case
is the same with its purities and grossnesses as with lights. Tt
is this heat which is meant hy the sacred fires in the Wo?'d,
wherefore hy those fires are there signified heavenly loves : in
the opposite sense, it is this heat which is meant hy the fires of
hell, and therefore in the Word by those fires are signified infer-
nal loves and their lusts.
6315. The man, who in his life is elevated from sensual
things hy the good of faith, is alternately in the sensual lumen
and in the interior ; when he is in worldly cares, in engage-
ments where external things acquire vigour, and in pleasures,
he is then in the sensual life / in this state he shuns and is
averse from speaking and thinking about God and those things
which are of faith ; a7id if he were then to speak and think on
tJiose subjects, he would make light of them, unless at the instant
he were elevated thence towards interior things by the Lord.
When this man is not in worldly things, but in the interior
lumen, he thinks from a principle of justice and equity / and
if he be in a still more interior lumen, he thinlcs from spirit-
ual truth and good. He who is in the good of life, is elevated
from one lumen into the other, and into the interior lumen in
the instant when he begins to think what is evil, for the angels
a/re near to him. These things it has been given me to know by.
much experience, because J hawe frequently perceived the eleva-
tions, and at the same time on such occasions the changes of
itate as to the affections and thoughts.
6316. A considerable part of the learned {at which the
reader will be surprised) are sensual : the reason is, because
they have learned the sciences merely for the sake of reputation,
that they may be promoted to honours, and thereby to gain, but
not with a view to grow wise ; for all the scie?ices, which are in
the learned world, are the means of growing wisg, and also the
Tmans of becoming insane. When the lea/rned are exalted to
6314—6319.]
GENESIS.
529
honours, they live more sensual than the simple / aiid in this
case they believe it to be the effect of simplicity to attribute any
thing to the Divine Being, and not to prudence and nature, and
the rest to chance.
6317. There were spirits attendant upon me, who, when
they lived as m£n in the world, were called learned ; and they
loere ^'emitted into the state of thought in which they were
when in the body, and their thought was communicated to
me. It was concerning spirits. This thought was such, that
they covld not at all be brought to believe that a spirit pos-
sesses any sense ; and the rest of the things, which they had
thought concerning spii^ts or souls after death, were without
any quality; because they had made life to consist in the
body, and had confirmed themselves by scientific and philoso-
phic reasonings against the life of a spirit or soul after
death ; hence they had closed interior things to themselves,
into which it was thereby impossible that they could in any
wise be elevated. After they had confi/rmed themselves against
the things relating to a life after death, if the greatest truths
had then been told them on the subject, they would, in regard to
them, have been as the blind loho do not see, and as the deaf who
do not hear y some of them also mock at such things, and the
more so in proportion as they believe themselves wiser than
others. Bvi the unlearned, who have been principled in the
good of faith, are not of this character ; for they have not con-
firmed themselves by any scientific and philosophic reasonings
against the things of the church, wherefore their perception is
more extended and clearer : and inasmuch as they have not
closed the interiors, they are in the faculty of receiving goods
and truths.
6318. There are also men, who are moi'e than sensual, viz.,
who a re corporeal ; they are su^h as have altogether confirmed
themselves against the Divine Being, and have ascnbed aU
things to nature, and thereby have lived without any regard to
what is just nnd equitable, except only in the external form. In-
asmuch as these are inwardly like brute animals, although out-
wardly they appear as men, they are more sensual, and in the
other life appear to themselves and others as corporeal. These
were seen by me in front near the right foot, rising out of the
deep, very hairy, and as it were hard and gross ; when they
rose up, there appeared the resemblance of a sword hanging over
their heads. 1 spake with them, and they said that it appeared
to themselves as if they were in the body.
6319. The influx of the angels attendant on man is not such
as man thinks, but it is according to correspondences j for the
angels think spiritually, whereas man perceives this naturally ;
thus spiritual things fall into their correspondents, and conse-
quently into their representatives, ^oith man. For example, lohen
vou VI. 3-t
630
GENESIS.
[Chap, xlviu.
man speahs of hread, of seed-time, of harvest, of fatness, and
the like, the thought of the angels is concerning the goods of love
and charity, and so forth. T once dreamed a common dream ;
when I awoke, I related all the jpaj-ticxdars from beginning to
end ; the angels said, that they coincided entirely with xohat
they were discoursing ahout amongst themselves ; not that they
were the same things which I dreamed, btit corresponding and
representative things, and so in each particular. I next dis-
coursed with them concerning the influx. But before the spirits
who are attendant on man, objects do not appear such as man
sees with the eyes, neither are words apjyrehended such as man
hears with the ear, hut as man thinks. That the thought is
altogether otherwise than the speech, is manifest from this con-
sideration, that man thinks in a moment more things than he
can utter in half an hotir, because he thinks abstractedly from
the expressions of language. Hence it may in some sort hi
known, what is the nature of the commerce of the soid with the
body, viz., that it is like the influx of the spiritual world into
the natural world j for the soxd or spirit of man is in the
spiritual world, and the body in the natural world ^ thus it is
according to ccn^respondences.
6320. When the angels flow-in, they also adjoin aflrections,
and the affections themselves contain innumerable things; hut
of those innumerable things only a few are received by man,
viz., those which are applicable to the things xohich are already
in his memory / the rest of the things of the angelic influx en-
compass them, and keep them as it were in the bosom.
6321. That there is angelic influx, and that without it man
cannot live, it has been given me to know by experience. There
are malignant spirits, who have devised the arts of withholding
the angelic influx, hut only as to some part ; this it was per-
mitted them to practise also with me, to the end, that I might
know from experience how the case was ; in proportion as they
withheld the influx, the life of the thought fluctuated, and at
length became as with those who fall into a swoon ; but I was
restored, in a moment, and those spirits were cast down into their
hell. They appeared to the left in the plane of the crown of the
head, where at first they were in concealment.
6322. It is according to every appearance, that the external
senses, as the sight and hearing, flow-in to the thought, and ex-
cite ideas there ; for it appears that objects move the senses, first
the external, and then the internal j and that speech acts in a
similar manner : hut this appearance, however strong it may he,
is nevertheless a fallacy / for that which is external, being gross
and material, cannot flow-in and move the internal, which is
pure and spiritual y this is contrary to nature. It is the in-
ternal sense, w the sense of the spirit itself, which perceives
through the external sense, and disposes the external sensory tr
6320— 6323.J
GENESIS.
531
receive objects according to its good pleasure wherefore also th«
sensories, as the sensory of sight or the eye, accommodate them-
selves instantly to all objects according to their quality. ThU
faculty would not exist in the sensories, unless there was an in-
flux frojn an interior principle ^ for all the fibres and little ap-
pendages, which are very mtmerotts about evei^ sensory or organ
of sense, are in an instant determined suitably to the quality of
the object / yea, a conformable state is infused in a mom-ent into
the very organ itself. Spirits have often discoursed together
concerning this appearance, and it was as often replied by the
angels, that influx never takes place from external things into
internal, bxdfrom internal things into external ; and that this
is according to order, contrary to which there can he no influx.
I have tivice or thrice seen spirits separated from an angelic so-
ciety, because from appearance they believed, that influx is
given from, external things into internal, thus that influx is
physical and not spiritual j the cause of the separation was, he-
cause it might thereby have been concluded, that the hells, which
are in external things, could flow-in to the heavens, which are
in internals / and also that the influx of life was not from the
Lord, when yet the all of life flows-infrom Him, because
He is in the inmost, and in respect to Him all things are ex-
ternal.
6323. That in the good of love, which flows-infrom the Lord
through the angels, there is all truth, which would manifest
itself from itself if man had lived in love to the Lm^d and i?i
love towards his neighbour, is evident not only from those things
which exist in heaven, but also from, those which exist in in-
ferior nature: it is allowable to adduce some particulars in the
way of illustration, from these latter things in inferior nature,
inasmuch as they are open to view. The bi-ute animals are im-
pelled to action solely by loves and the affections thereof, into
which they are created, and afterwards are horn j for evei'y
animal is carried whither his affection and love attracts him ^
and this being the case, they are also in all the scientiflcs which
are at all proper to that love: for they know from a love which
bears some resemblance to conjugial love, how to copulate, cattle
in one way, and birds in another j birds know how to build,
their nests, how to lay their eggs, and brood upon them, how to
hatch their young, and how to nourish them ; and these with-
out any instruction, merely from the love which hears some re-
semhlance to conjugial, and from love towards their offsjn^ng,
which loves have implanted in them all those scientiflcs. In
like manner they knoxo what food is proper for their nourish-
ment, and how to seek it / and what is more, bees know how to
seek their food from, flowers of various kinds, and also to colled
wax, of which to make their cells, wherein they first deposit
their offspring, and next store up food / they also have the skill
533
GENESIS.
[Chap, xlviii.
to exercise forecast in regard to the winter ; not to mention
several other particulars. All these scientijics are included in
their loves, and dwell there from their first origin' into these
scientifics they are horn, hecause they are in the order of their
nature into which they were created: and in this case they are
acted upon by a common infi/ux from the spiritual world. If
man was in the order into which he was created, viz., in love
towards his neighbour, and love to the Lord, {for these loves
are proper to man,) he above all animals would be born not ovly
into scientifics, but also into all spiritual truths and celestial
goods, and thus into all wisdom and intelligence, for he is
capable of thinking concerning the Lord, and of being conjoined
to him by love, and thus of being elevated to what is divine and
eternal, of which brute animals are not capable ; thus man in
such case would be governed by no other than a common influx
from the Lord through the spiritual world. Bxd as he is not
born into order, but contrary to his order, he is therefore born
into ignorance of all things / and this being the case, it is pro-
vided that he may afterwards be re-born, and thereby come into
so. much of intelligence and toisdom, as he receives of good, and
of truth by good, from a free principle.
6324:. The spirits who reason much in the other life, perceive
little what is true and good ; wherefore neither can they be ad-
m.itted into the interior angelic societies, fm' nothing of intelli-
gence can be communicated to them, there. These spirits also
reasoned amongst themselves concerning the influx of all thoughts
and affections, and said, if this be the case, no one can become
guilty and suffer punishment for any fault / but reply was
made, that if man believed, as the case really is, that all good
and truth is from the Lcrrd, and all evil and false from hell^
he could not become guilty of any fault, nor could evil be im-
p>nted to him. But lohereas he believes that it is from him-
self, he appyropriates to himself evil, for this is the effect of
his faith ; thus evil inheres, neither can it be separated from
him : yea, such is man, that he would he indignant if any one
should say that he thought and willed from others, and not
from himself.
6325. It is an eternal truth, that the Lm'd governs heaven
and earth ; also thai no one lives from himself except the Lord,
consequently that the all of life flows-in, good of life from, the
Lord, and evil of life from hell: this is the faith of the
heavens. When man is in this faith, in which he may he when
in good, then evil cannot be affixed and appropriated to him,
because he knows that it is not from himself, but from hell.
When man is in this state, he can be gifted vnth peace, for then
\e will trust solely in the Lord / neither can peace be given to
others than to those who are in this faith grounded in charity /
for others cast themselves continually into solicitudes and lusts,
6324:— 6327.]
GENESIS.
533
whence come iniranquillities. Spirits who are willing to govern
themselves, sujopose thai this would be to lose their will-pi'inciple,
and thus th^ir freedom ; consequently all delight, and all life
and its sweetness. This they say and suppose, because they do
not know how the case really is ; for the man who is led by the
Lord is in essential f reedom, and thereby in essential delight
and blessedness ; goods and truths are appropriated to him, an
affection and desire of doing good is given to him, and then no-
thing is more happy to him than to perform uses / the perception
and sensation of good, together with intelligence and wisdom, are
also given him y and all these things ai'e as his own / for in
this case he is a recipient of the Lo^rd's life. It is known in the
learned world, that the principal cause and the instrumental
act together as 07ie cause / man, inasmuch as he is a form re-
cipient of the Lord''s life, is an instrumental cause, but life from
the Lord is the principal cause ; this latter life is felt in the
instrumental as its own, when yet it is not so.
6326. There was a philosopher, who ranked amongst the
more celebrated and sane, and died some years ago, with v)hom
I discoursed concerning the degrees of life in man, saying, that
7nan consists of mere f onus for receiving life, and that one form
is more interior than another, but that one exists and subsists
from another ; also, that when an inferim' w exterior form is
dissolved, the superior or interior form still lives. It was
further said, that all operations of the mind are variatio?is of
the form ; in the purer substances these variations are in such
perfection that they cannot be desci'ibed ; and that the ideas of
thought are nothing else / and that these variations exist ac-
cording to changes of the state of the affections. How the most
perfect variations are given in the purer forms, may be con-
cluded from the lungs, which fold themselves variously, and
vary their foi^ms, according to every expression of speech, every
note of a tune, evey'y motion of the body, and also accm'ding to
every state of thought and affection : what then must be the case
with interior things, which, in comparison with so large an
organ, are in the most perfect state ! Tlie philosopher con-
firmed what was said, and declared, that such things had been
known to him when he lived in the world, and that the world
should apply philosophical things to such u^es, and should not
be intent on bare forrns of expression, and on disputes about
them, and thus labour in the dust.
6327. The subject will be contiiiued at the close of thefollouy
in^ chapter.
534
GENESIS.
[Chap. xlix.
GENESIS.
CHAPTER THE FORTY-NINTH.
1. AND Jacob called his sons, and said, Gather yourselves
together, and I will tell you what shall befall you in the last
end of days.
2. Assemble yourselves together, and hear, ye sons of Ja-
cob ; and hearken unto Israel your father.
3. Reuben, my first-born, thou art my strength, and the
beginning of my might, excellent in eminence, and excellent
in worth.
4. Light as water, thou shalt not excel; because thou went-
est up to thy father's bed, then thou profanedst it : he went up
to my couch.
5. Simeon and Levi are brethren, instruments of violence
are their daggers.
6. Let not my soul come into their secret; in their assembly
let not my glory be united ; because in their anger they slew
a man, and in their good pleasure they unstrung an ox.
7. Cursed be their anger, for it was vehement ; and their
wrath, for it was hard ; I will divide them in Jacob, and scatter
them in Israel.
8. Thou art Judah, thy bretliren shall celebrate thee ; thy
hand shall be in the neck of thine enemies: the sons of thy
father shall bow themselves down to thee.
9. Judah is a lion's whelp; from the prey, my son, thou
wentest up; he bowed himself, he couched as a lion, and as an
old lion ; who shall rouse him up?
10. The sceptre shall not be removed from Judah, nor a
lawgiver from between his feet, until Shiloh come ; and to him
shall be the obedience of the people.
11. He binds his young ass to the vine, and the colt of his
she-ass to the choice vine : he washes his garment in wine, and
his covering in the blood of grapes.
12. His eyes are red witii wine, and his teeth white with
milk.
13. Zebulon shall dwell at the haven of the seas, and he
[shall be] at a haven of ships, and his side over to Zidon.
14. Issachar is a bony ass, lying down amongst burthens.
15. And he shall see rest, that it is good ; and the land,
that it is pleasant; and he shall incline his shoulder to btar a
burthen, and ho shall be a servant unto tribute.
Chap, xlix.]
GENESIS.
535
16. Dan shall judge his people, as one of the tribes of Israel.
17. Dan shall be a serpent on the way, a serpent-arrow on
the path, biting the heels of the horse, and his rider shall fall
backward.
18. I wait for thy salvation, O Jehovah,
19. Gad, a troop shall depopulate him, and he shall depop-
ulate the heel.
20. Fi-oin Asher, his bread is fiit, and he shall give the de-
lights of a king.
21. Naphtali is a hind let loose, giving discourses of ele-
gance.
22. Joseph is the son of a fruitful one, the son of a fruitful
one on a fountain, of a daughter, she walketh upon a wall.
23. They embitter him, and shoot at him, and the archers
hold him in hatred.
21. And he shall sit in the might of his bow, and the arms
of his hands are strengthened by the hands of the powerful
Jacob ; hence the shepherd, the stone of Israel.
25. From the God of thy father, and he shall help thee ;
and with Schaddai, and he shall bless thee with the blessings
of heaven from above, with the blessings of the deep lying be-
neath, with the blessings of the breasts and of the womb.
26. The blessings of thy father shall prevail over the bless-
ings of my progenitors, even to the desire of the hills of an
age; they shall be for the head of Joseph, and for the crown
of the head of the Nazarite of his brethren.
27. Benjamin is a wolf ; he shall seize in the morning, he
shall devour the spoil, and at evening he shall divide the prey.
28. All these are the twelve tribes of Israel ; and this is
what their father spake unto them, and blessed them ; every
one according to his blessing he blessed them.
29. And he charged tliem, and said unto them, I am gath-
ered unto my people, bury me with my fathers, at the cave that
30. In the cave that is in the field of Machpelah, which is
upon the faces of Mamre, in the land of Canaan ; which Abra-
ham bought with the field from Ephron the Hittite, for the
possession of a sepulchre.
31. There they buried Abraham and Sarah his wife ; there
they buried Isaac and Rebecca his wife ; and there I buried
32. The purchase of the field and of the cave that is therein
was from the sons of Heth.
33. And Jacob made an end of commanding his sons, and
he gathered his feet to the bed, and expired, and was gathered
unto his people.
Leah.
536
GENESIS.
[Chap, xlix
THE CONTENTS.
6328. IN" the internal sense of this chapter, the subject
treated of is not concerning the posterity of Jacob, and what
would befall them ; but concerning the truths of faith and the
goods of love, which the twelve tribes named after the sons of
Jacob represent and signify.
6329. The subject first treated of is faith separate from
charity, which is altogether rejected ; Eeuben, Simeon, and
Levi denote that faith.
6330. The subject next treated of is the celestial church,
whicli is the tribe of Jndah ; and herein, in the supreme sense,
the Lord's Divine Human [principle].
6331. Afterwards, the rest of the tribes, according to the
state of good and truth which they represent.
6332. The subject lastly treated of is the celestial church
of the spiritual, which is Joseph ; herein also, in the supreme
sense, the Lord's Divine Human [principle].
THE INTERNAL SENSE.
6333. FROM M-hat is said by Jacob in this chapter, it may
clearly be shown that the Word contains another sense besides
that which appears in the letter ; for Jacob, who was then Israel,
saith, that he will tell what shall befall his sons in the end of
days, (verse 1 ;) nevertheless, what he tells and predicts, did
not at all befall them ; as that the posterity of Reuben, Simeon,
and Levi should be cursed above the rest, and that Simeon
and Levi should be divided in Jacob, and be scattered in Israel,
(see verses 3 to 7 ;) but the contrary befell Levi, in that he was
blessed, for with him was the priesthood. Neither did that
befall Judah which is said of him, except that the representa-
tive of a church remained longer with him than with the rest;
moreover such things are said of him, as cannot be known to
any one in their proper meaning, except from another sense
which is interiorly concealed, as tliat he should bow himself and
couch as a lion, that he should bind his young ass to the vine,
and the colt of his she-as-s to the choice vine, that he should
wash his garment in wine, and his covering in the blood of
grapes, that his eyes should be red with wine, and his teeth
white with milk, (verses 9, 11, 12 ;) all these things are such,
as may lead every one to conceive, that something is in them
which is known in heaven, and which cannot be discovered to
man except from thence. The case is the same with those
6328—6335.]
GENESIS.
537
things which Israel said concerning the rest of his sons ; as of
Zebulon, that he should dwell at the haven of the seas and of
ships, and by the side of Zidon ; of Issachar, that he should
be a bony ass, lying down amongst burthens, inclining his
shoulder to bear a burthen ; and of Dan, that he should be a
serpent in the way, a serpent-arrow on the path, biting the
horse's heels, and liis rider shall fall backward; and so forth
concerning the rest. From these considerations it manifestly
appears, as was said, that the AVord has an internal sense. The
Word was given to unite heaven and earth, or angels with men ;
wherefore it is so written, that it may be apprehended spiritu-
ally by the angels when it is apprehended naturally by man,
ancl thereby what is holy may flow-in through the angels, by
■which union is effected. Such is the Word, both in the histori-
cal parts, and in the prophetical; but the internal sense is less
apparent in the historical than in the prophetical parts, because
the historical parts are written in another style, although it is
still by significatives. The historical parts were given on this
account, that children and boys may be initiated thereby into
the reading of the Word ; for these parts are delightful, and
gain a place in the minds of young people, whereby communi-
cation is thus given them with the heavens, which communica-
tion is grateful, because they are in a state of innocence and
mutual charity ; this is the cause and gi-ound of the historical
Word. The cause and ground of the prophetic AVord is, because
when it is read, it is not understood by man, except obscurely ;
and when it is understood obscurely by man, who is of such a
quality as at this day, it is clearly perceived by the angels ; it
has been given me to know that this is the case from much ex-
perience, of which, by the divine mercy of the Lord, we shall
speak elsewhere.
6334. Verses 1, 2. And Jacob called his sons, and said,
Gathm' yourselves together, and I will tell you what shall befall
you in the last end of days. Assemble yourselves together, and
hear, ye sons of Jacob j and hearken unto Israel your father.
And Jacob called his sons, signifies the arrangement of the
truths of faith and the goods of love in the natural principle.
And said, Gather youi-selves together, signifies all things in
general together. And I will tell you what shall befiiU you in
the last end of days, signifies the quality of the state of the
church in that order in which they were at that time. Assem-
ble youi-selves together, signifies that they should arrange
themselves. And near, ye sons of Jacob, signifies truths and
goods in the natural principle. And hearken unto Israel your
father, signifies prediction concerning them from spiritual good,
in the supreme sense the Lord's foresight.
6335. Ver. 1. " And Jacob called his sons." — That hereby
is signified the arrangement of the truths of faith and the goods
538
GENESIS.
[Chap. xlix.
of love in the natural principle, appears (.' • from the significa-
tion of calling, as denoting to arrange, for tae reason of calling
them together was that tlie truths of faith and the goods of
charity might be presented in that arrangement ; and (2.) from
the representation oi Jacob and his sons, as denoting the truths
of faith and the goods of love in the natural principle. That
Jacob denotes those things in general, see n. 3509, 3525, 3546,
3659, 3669, 3677, 3775, 3829, 4234, 4273, 4337, 5506, 5533,
6535, 6001, 6236 ; and that his sons, or the tribes named from
them, denote those things in particular, see n. 3858, 3926, 3939,
4060. As to the arrangement of the truths of faith and the
goods of love, which is here signified, and is presented in the
internal sense in this chapter, it is to be noted, that the twelve
tribes of Israel represented in general all truths and goods in
one complex, thus all the truths and goods which proceed from
the Lord, consequently which are in heaven, and of which
heaven consists ; and inasmuch as all in general are repre-
sented, individual truths and goods are specifically represented
also, for generals contain the species, as wholes contain the
parts. The lights of heaven vary according to goods and the
truths thence derived, and the states of intelligence and wisdom
vary according to the lights ; hence it is, that the light shone
through and vibrated beyond the Urim and Thummim {trans-
micuerit et transvibrata f uerit lux) in various ways, according
to the state of the thing which was the subject of inquiry.
Tins effect took place, because the twelve tribes, by which
were signified all truths and goods in general, were marked in
that breast-plate, or in the Urim and Thummim, for there was
a particular precious stone for each tribe ; the reason why they
were precious stones, wa?, because they signify spiritual and
celestial truths, see n. 114, 3270, and the gold, in which they
were set, signifies good, n. 113, 1551, 1552, 5658; this is the
arcanum signified by tiie Urim and Thummim. That the
twelve tribes had such a signification, is evident from the pas-
sages in the Word where they are named, especially from the
inheritance of the tribes in the land of Canaan mentioned in
Joshua, and from their inheritance in the Lord's kingdom
treated of in the last chapters of Ezekiel, where he speaks
of the new earth, the new Jerusalem, and the new temple ;
and in John, in the Revelation, vii. 4 to 8 ; likewise from their
arrangement in the wilderness when they encamped, which was
euch that by it they represented truths and goods in their gen-
uine order ; hence this prophetic declaration of Balaam: " When
Balaam lifted up his 6yes, and saw Israel dwelling according
to their tribes, the spirit of God came upon him, and he uttered
an enunciation, and said, How goodly are thy tabernacles, O
Jacob, thy habitations, O Israel! as the valleys are they
planted, as gardens near the river, as Jehovah hath planted
6336—6338.]
GENESIS.
539
the trees of lign-aloes, as cedars near the waters," Numb. xxiv.
2, 3, 5, 6. See also what was shown concerning the tribes and
their arrangements, n. 2129, 3858, 3862, 3926, 3939, 4060,
4603.
6336. "And he said, Gather yourselves together." — That
hereby are signified all in general together, appears from the
signification of being gathered together^ as denoting that they
should be together ; in the present case it refers to all the
truths of faith and the goods of love, which are signified by
the twelve sons of Jacob, see just above, n. 6335.
6337. "And I will tell you what shall befall you in the last
end of days." — ^That hereby is signified the quality of the state
of the chiirch in that order in winch they then were, appears
from the signification of telling what will befall, as denoting to
communicate and predict ; and from the signification of the last
end of days, as denoting the last of the state in which they
are together, for days denote states, see n. 23, 487, 488, 493,
893, 2788, 3462, 3785, 4850, and the last end is the last, thus
the last end of days denotes the last of the state, viz., in which
truths and goods in general, when in their order, are together.
The state of the church is signified, because truths and goods,
which are represented by Jacob and his sons, are what consti-
tute the church ; therefore the church is represented by Jacob,
see n. 4286, 4439, 4514, 4520, 4680, 4772, 5536, 5540"; as also
by his sons, n. 5403, 5419, 5427, 5458, 5512. The quality of
the state is denoted, because the representation of the truths
and goods of the church is according to the order in which
the sons of Jacob, or the tribes, are named in the "Word, see n.
3862, 3926, 3939 ; a different quality is signified when Keuben
is mentioned in the first place, for when this is the case, the
quality begins from faith; but when Judah is named in the
first place, the quality begins from love ; and thus it changes
when another tribe is first named. Hence there are innume-
rable, and even infinite, variations ; and especially when truths
and goods in general, which are signified by the twelve tribes,
are treated of; they also take variations in species, each innu-
merable, whence every truth and good in general assumes
another face : and still more so, when those specific truths and
goods assume innumerable particular variations, and so forth ;
that hence infinite variations exist, may be illustrated by very
many things in nature. Hence now it is, that different things
are signified by the twelve tribes, when named in one order
in the Word, than when in another order ; thus in this chapter,
they have a different signification from that which they have
elsewhere.
6338. Yer. 2. "Assemble yourselves together." — That here-
by is signified that they themselves should arrange themselves,
appears tVuin the signification of assembling together, as denot-
640
GENESIS.
[Chap. xlix.
ing to be arranged ; for, in the spiritual sense, to be assembled
together has no other meaning, inasmuch as truths and goods
cannot be assembled together unless they are also arranged.
This is an effect of the universal principle which proceeds from
the Lord, for it contains in itself all singles even to the most
single ; these together constitute the universal principle, which
reduces into order all things in the heavens ; when tne univer-
sal principle produces this effect, it appears as if goods and
truths arrange themselves, and flow spontaneously into order.
This is the case with the universal heaven, which is in order,
and is continually kept in order by a universal influx from the
Lord ; such is the case also with the societies in general in
heaven, and likewise with the societies in particular ; for as
soon as angels or spirits are assembled together, they are in-
stantly arranged into order as from themselves, and thereby
constitute a heavenly society, which is an image of heaven.
This effect would never take place, unless the universal prin-
ciple, which proceeds from the Lord, contained in itself the
most single things, and unless all these were in the most perfect
order; if any universal principle without singulars flowed-in
from God, as several suppose, and man, or spirit, or angel ruled
himself in singulars, in this case there would be universal con-
fusion instead of order ; neither would there be, heaven, nor hell,
nor the human race, nor even nature. This may be illustrated
by many things in man ; as from this circumstance, that unless
his thoughts were arranged universally and at the same time
individually by the affections which are of love, it would be
impossible for them to flow rationally and analytically ; and
the same is true of the actions : in like manner, unless the
soul in the universal and in the singular flowed-in to the viscera
of the body, it would be impossible for any thing ordinate and
regular to exist in the body ; but when it flows-in singularly
and thereby universally, then all things are arranged as from
themselves. These observations are made, that it nuiy be known
what is meant by truths and goods arranging themselves.
6339. "And hear, ye sons of Jacob." — That hereby are sig-
nified truths and goods in the natural principle, appears from the
representation of the sons of Jacob, as denoting the truths and
goods of the church in the natural principle ; see above, n. 6335.
6340. "And hearken unto Israel your father." — ^That here-
by is signified prediction concerning them from spiritual good,
in the supreme sense the Lord's foresight, appears from the
signification of hearing, viz., what will happen in the last end
of days, as denoting prediction; and from the representation
of Israel, as denoting spiritual good, see n. 5801, 5803, 5806,
5812, 5817, 5819, 5826, 5833 ; and whereas prediction is sig-
nified in the internal sense by hearing what will befall in the
last end of days, the Lord's foresight is signified in the supreme
6339—6343.]
GENESIS.
541
sense, for all prediction is from the Lord's foresight. Tliat
the sons of Jacob should hearken unto Israel, signifies, that
they who are of the church should hear the Lord, tliat is, Him
in the "Word, what He there teaches concerning the truths of
faith and the goods of love, and what He predicts concerning
those who are principled in such truths and goods, signified by
one or other of the sous of Jacob ; as for example, what He
teaches and predicts concerning those who are in faith separate
from charity, who are here signified by Reuben, Simeon, and
Levi ; or concerning those who are in celestial good, signified
by Judah ; also concerning those who are in spiritual good, and
are signified by Joseph ; so likewise concerning those who are
iu such principles as are signified b}' tlie other tribes.
6341. Vei-ses 3, 4. Reuben, my first-lorn, thou art my
strength, and the heginning of my might, excellent in eminence,
and excellent in worth. Light as water, thou shaLt not excel,
because thou wentest up to tJnj father^s bed, then thou prof anedst
it : he went up to my couch. Reuben, my first-born, signifies
faith wliich is apparently in the prior place. Thou art my
strength, signifies that by it good has ability. And the begin-
ning of my might, signifies that by it truth has the first ability.
Excellent in eminence, and excellent in worth, signifies that
hence is glory and power. Light as water, signifies that faith
alone has not such things. Thou shalt not excel, signifies that
neither has it glory and power. Because thou wentest up to thy
father's bed, signifies because separated from the good of char-
ity, it has filthy conjunction. Then thou profanedst it, signifies
that if conjoined with evil, it is profane. He went up to my
couch, signifies because he contaminated spiritual good in the
natural principle.
6342. Ver. 3. "Reuben, my first-born."— That hereby is
signified faith which is apparently in the prior place, appears
(1.) from the representation of Reuben, as denoting faith in the
understanding, see n. 3861, 3866; and confession of the faith
of the churcn in general, see n. 4731, 4734, 4761; and (2.)
from the signification of first-born, as denoting to be in the prior
place, see n. 3325 ; but that faith is onlv apparently in the
prior place, see n. 3539, 3548, 3556, 3563, 3570, 3576, 3603,
3701, 4925, 4926, 4928, 4930, 4977, 6256, 6269, 6272, 6273._
6343. "Thou art my strength." — That hereby is signified
that by it good has ability, appears from tlie representation of
Reuben, who is here meant by thoii, as denoting faith \\\ the
understanding, see just above, n. 6342; and from the signifi-
cation of strength, as denoting the ability belonging to good.
All ability, such as the power of thinking and willing, of per-
ceiving, of doing good, of believing, of dissipating falses and
eviN, is from goott through truth ; good is the principal, and
truth is only the instrumental, see n. 3563, 4931, 5623. T!ie
542
GENESIS.
[Chap. xlix.
reason why the ability which good has is signified, is, because
strength {robur) signifies that ability, whereas might (vires) sig-
nifies the abilit}' of truth ; hence it is, that by tlie beginning
of my might, which follows immediately, is signified the first
ability in truth ; for the term, by which might is expressed
in the original tongue, is in the Word predicated of truth,
whereas the term by which strength is expressed is predicated
of good. That the Word is holy, and most holy in its interiors,
is very manifest from this consideration, that in every thing of
the Word there is a heavenly marriage, viz., the marriage of
good and truth, and thus heaven ; and that in the inmost sense
there is in every thing the marriage of the Lord's Divine Hu-
man [principle] with His kingdom and church; yea, that in
the supreme sense there is the union of the Divine [principle]
itself and the Divine Human in the Lord ; these most holy
things are in each particular of the Word; a manifest proof,
that the Word descended from the Divine Being. That this
is the case, may be evident from this consideration, that where
good is spoken of, truth is also spoken of, and where the inter-
nal is spoken of, the external is also spoken of. There are like-
wise expressions which constantly signify good, others con-
stantly signify truth, and some signify each, good as well as
truth ; and if they do not signify them, still they are predicated
of, or involve, them. From the predication and signification
of those expressions it is evident, that in each thing, as was
said, there is the marriage of good and truth, that is, the heav-
enly marriage ; and in the inmost and supreme sense, the
Divine Marriage which is in the Lord, thus the Lord Himself.
This appears in every part throughout, but not evidently ex-
cept in those passages where there are repetitions of the same
thing, the expressions alone being changed ; as in this chap-
ter, where, in speaking of Reuben, it is said, " Thou art rny
strength, and the beginning of my might. A.lso, excellent in
eminence, and excellent i?i worth in these passages strength
relates to good, and might to truth ; excellent in eminence re-
lates to truth, and excellent in worth, to good. In like man-
ner in the following verse concerning Reuben, "Thou wentest
up to thy father's bed, then thou profanedst it, he xoent np to
my couch." In like manner in what follows concerning Simeon
and Levi, " Cursed be their anger, for it was vehement • and
their wrath, for it was hard j I will divide them in Jacob,
and scatter them in Israel,'''' verse 7 ; where anger signifies
aversion from good, and wrath aversion from truth; and Ja-
cob is the external of the church, and Israel is its internal.
Also concerning Judah, " Thy brethren shall celebrate thee,
the sons of thy father shall bow themselves down unto thee,"
verse 9. Again, " He binds his young ass to the vine, and
the colt of his she-ass to the choice vine. He washes his gar-
GENESIS.
543
ment in wine, and his covering in the Hood of grapes^ verse
11. And concerning Zebulon, "He shall dwell at the haven
of the seas, and at the haven of ships,^^ verse 13. And con-
cerning Dan, "He shall be a se/pent on the way, a serpent-
arrow on the path verse 17. Similar things frequently occur
in the Psalms and in the prophets, as in Isaiah, " Babel shall
not he inhabited for ever, it shall not he dwelt in even from gen-
eration to generation. . . Her time is near, and shall come, and
her days shall not be prolonged,^'' xiii. 20, 22. Again, " Seek
ye moreover in the book of Jehovali, and read; there shall not
any of them, he wanting, one shall not desire another : for with
the mouth he hath commanded, and his spirit it hath gathered
them. And he hath cast the lot for them, and his hand hath
distributed tinto them by rule. Even to eternity they shall pos-
sess it, to generation and generation shall they dwell in it,''''
xxxiv. 16, 17 ; and so on in a thousand other passages. He
who does not know, that the expressions in the Word are sig-
nificative of spiritual and celestial things, and that some are
spoken of good, and others of truth, cannot believe otherwise
than that tliey are mere repetitions, spoken to fill up the sen-
tence, and thus in themselves useless. Hence, they who think
unfavourably of the Word, regard such expressions also as a
ground of contempt ; when yet the veriest Divine things are
stored up therein, viz., the heavenly marriage, which is heaven
itself, and the Divine Marriage, which is the Lord Himself.
This sense is the glory in which the Lord is, and the literal sense
is the cloud in which is that glory. See Matt. xxiv. 30 ; Luke
xxi. 27 ; the preface to Genesis, chap, xviii. ; also n. 5922.
6344. "And the beginning of my might." — That hereby is
signified that by it truth has the first ability, appears from the
signification of the beginning of might, as denoting the first
ability, and wliereas might is predicated of truth, it is the first
ability in truth which is signified : in like manner in Isaiah,
" Jehovah giveth strength to the weary, and to him who hath
no might, he multiplieth power,^'' xl. 29, where strength is pre-
dicated of good, might of truth, and power, or ability, of both.
How it is to be understood, that by faith good has ability, and
truth the first ability, which things are signified by " Eeuben
my first-born, thou art my strength and the beginning of my
might," shall be briefly explained : all ability in the spiritual
world is from good by truth ; without good, truth has no ability
at all, for truth is as the body, and good is as the soul of that
body, and the soul, to effect any thing, must act tlirough the
body : hence it is evident, that truth without good has no ability
at all, as the body without the soul has no ability, for the body
in such case is a carcass ; so also is truth without good. When
the faith of truth is first born tln-ough good, then the ability
appears in truth, and is called the first ability belonging to trutli
544
GENESIS.
[Chap, xlix
by faith, and is signified by the beginning of might; as also in
otlier passages iii the Word, where primogeniture is treated of,
as in David, " He smote all the first-born in Egypt, the hegin-
ning of might in the tents of Ham," Psalm Ixxviii. 51. And
again, " He smote all the first-born in their land, the heginning
of all their might,^'' cv. 36. Also in Deuteronomy, " He shall
acknowledge the first-born son of her that is hated, that he may
give him two parts of all that shall be found for him ; because
he is the heginning of his might, he hath the right of the first-
born," xxi. 17. Inasmuch as by the first-born, in the genuine
sense, is signified the good which is of charity, but in the sense
according to appearance, the truth which is of faith, (see ii.
3325, 4925, 4926, 4928, 4930,) and as those two principles are
the foundations of the church, therefore by the ancients the
first-born was called the strength of the father and the begin-
ning of his might. That such was the significatian of first-born,
is very manifest from this consideration, that Jehovah or the
Lord iiad every first-born, and that in the place of all the first-
born the tribe of Levi was accepted, and the priesthood was
given to it. Scarcely any one in the world can know what is
meant by ability belonging to truth from good, but it is known
to those who are in the other life, thus by revelation thence ;
they who are in truth from good, that is, in faitlv from charity,
are in ability by truth from good ; in this ability are all the
angels, whence also in the Word angels are called abilities, or
powers, for they are in the ability of restraining evil spirits,
even one angel a thousand together ; they exercise their ability
chiefly with man, by defending him occasionally against several
hells, and this by a thousand and a thousand methods. This
ability they have by the truth of faith derived from the good of
charity ; but as they have faith from the Lord, the Lord alone
is the ability in them. This ability, which is by faith from the
Lord, is meant by the Lord's words to Peter, " Upon this rock
will I build my church, and the gates of hell shall not prevail
against it ; and I will give unto thee the keys of the kingdom
of the heavens, and whatsoever thou shalt bind on earth shall
be bound in the heavens, and whatsoever thou shalt loose on
earth, shall be loosed in the heavens," Matt. xvi. 18, 19. These
things were said to Peter, because by him was represented
faith ; (see preface to Gen. chap, xxii., and also n. 3750, 4738,
6000, 6073 ;) and also throughout the Word, in its internal
sense, by Peter, as he is there named, is signified faith ; and in
the supreme sense, the Lord as to faith.
6345. "Excellent in eminence, and excellent m worth." — •
Tliat hereby is signified that hence is glory and power, appears
from the signification of excelling in eminence, as denoting glory,
for he who is in eminence, is in glory ; and from the significa-
tion of excelling in worth, as denoting power, for be who is in
63i5— 0348.]
GENESIS.
545
■worth, is in power. In this passage, glory has relation to the
truth which is of faith, n. 5922, and power to the good which is
of charity ; therefore it is said, tliat hence is glory and power,
viz., from the truth of faith and the good of charity above
spoken of.
6346. Yer. 4. " Light as water." — That hereby is signified
that faith alone has not such things, viz., neither glory nor
power, appears from the signification of being light as wate7\
as denoting to be of no weight or value. That it denotes faith
alone, that is, faith separate from charity, is evident from what
follows concerning Eeuben, and concerning Simeon and Levi ;
for by Eeuben, Simeon, and Levi, the subject here treated of is
faith separate or alone.
6347. " Thou shalt not excel."— That hereby is signified that
it has not glory and power, appears from the signification of not
excelling, viz., in eminence and worth, as just above, to which
this refers, as denoting that such faith has no glory nor power.
6348. " Because thou wentest up to thy father's bed."— That
liereby is signified because separate from the good of charity it
has filthy conjunction, appears from the signification of going
up to a father'' s bed, as denoting to have filthy conjunction, viz.,
faith separate from the good of charity. For if faith in doctrine
or the understanding, which is here represented by Eeuben, be
not initiated into good and conjoined thereto, it is either dissi-
pated and reduced to nothing, or is initiated into and conjoined
with evil and false; which is the filthy conjunction that is sig-
nified, for in such case it becomes a profane thing. That this is
the case, may be manifest from this consideration, that faith
cannot have a habitation any where but in good ; and if it has
no habitation in good, it must of necessity either be reduced to
nothing, or be joined with evil. This manifestly appears from
those in the other life who have been in faith alone and in no
charity ; for faith is there dissipated, but if it has been joined
with evil, they take their lot with the profane. In the "Word,
in the internal sense, by adulteries are signified the adultera-
tions of good, and by whoredoms the falsifications of truth, n.
2466, 3399 ; but by the filthy conjunctions, jvliich are called the
prohibited degrees, (concerning which, see Leviticus, xviii. 6 to
24,) various kinds of profanations are signified. That profana-
tion is here also signified, is evident ; for it is said, " Thou went-
est up to thy father's bed, then thou profanedst it, he went up
to my couch ;" that it denotes the profanation of good by sepa-
rated faith, may be seen, n. 4601, where that wicked deed of
Eeuben is treated of. With faith alone, or separated from
charit}', the case is this : if it be conjoined with evil, which
is efiected when the truth of faith is first believed, and espe-
cially when the life is at first formed according to it, and after-
wards it is denied and the life is contrary to it, in this case it
VOL. VI. 35
546
GENESIS.
[Chap. xlix.
becomes a profane thing ; for the truth of faith and the good
of charity are at first rooted in tlie intei-iors by doctrine and
life, and afterwards they are called ont thence and conjoined
with evil. Where this is the case with man, the worst of all
lots awaits him in the other life ; for in such a man, good can-
not be separated from evil ; in the other life, however, they are
separated ; neither has such a man any remains of good stored
up in his interiors, because they have altogether perished in
evil : the hell of such is to the left in front at a considerable
distance, and its inhabitants appear to the angelic sight like
skeletons, with scarcely any life. To prevent, therefore, the
profanation of good and trnth, the man who is of such a nature
as not to suffer himself to be regenerated, (which is foreseen by
the Lord,) is withheld from faith and charity, and is permitted
to be in evil and thence in the false ; for in this case he cannot
profane ; see what has been said and shown befoi-e concerning
profiination, n. 301, 302, 303, 571, 582, 593, 1001, 1008, 1010,
1059, 1327, 1328, 2051, 2426, 3398, 3399, 3402,' 3489, 3898,
4289, 4601.
6349. " Then thou profanedst it." — That hereby is signified
that if conjoined with evil, it would be a profane thing, appears
from what has been said just above, n. 6348.
6350. "He went up to my couch." — That hereby is signi-
fied that he would contaminate spiritual good in the natural
principle, appears (1.) from the signification of going up to a
couch, as denoting to contaminate by profaning, see just above,
n. 6348 ; and (2.) from the representation Israel, whose couch
it was to which he went up, as denoting spiritual good in the
natural principle, see n. 6340.
6351. Verses 5 to 7. Simeon and Levi are hrethren, -instru-
ments of molenceare their daggers. Let not my soul come into
their secret / in their congregation let not my glory he united /
hecause in their anger they slew a man, and in their good
pleasure they unstrung an ox. Cursed he their anger, for it
was vehement / and their wrath, for it was hard / I will divide
them in Jacob, and scatter them in Israel. Simeon and Levi
are brethren, signifies faith in the will and charity, but in the
present case what is contrary', because a faith separated from
charity. Instruments of violence are their daggers, signifies
that doctrinals serve to destroy the woi-ks of charity, thus
charity itself. Let not my soul come into their secret, signifies
that spiritual good is not willing to know the evils which are
of their will. In their congregation let not my glory be united,
signifies that neither is the truth of spiritual good willing to
know the falses of their thought thence derived. Because in
their anger they slew a man, signifies that they altogether
averted themselves, and in aversion extinguished faith. And
in their good pleasure they unstrung an ox, signifies that from
0349—6353.1
GENESIS.
647
a depraved will they altogether weakened external good of
charity. Cursed be their anger, because it was vehement, sig-
nifies grievor.s aversion from good, and consequent damnation.
And their wrath, because it was hard, signifies that the avei-sion
from truth thence derived was confirmed. I will divide them
in Jacob, signifies that they ought to be exterminated from the
natural man. And scatter them in Israel, signifies from the
spiritual man also.
6352. Ver. 5. " Simeon and Levi are brethren." — That
hereby is signified faith in the will and charity, but in the pres-
ent case what is contrary, because a faith separated from char-
ity, appears (1.) from the representation of Simeon, as denot-
ing faith in the will, see n. 3869—3872, 4497, 4502, 4503,
5482, 5626, 5630 ; and (2.) from the representation of Zevi, as
denoting charity, see n. 3875, 3877, but in the present case
what is contrary, because a faith separated from charity ; for
when that faith is represented by Reuben, as is evident from
what was explained at verse 4, it follows that there is no faith
in the will, thus neither any charity, which are represented by
Simeon and Levi, for these things follow in a series from their
beginning. By Simeon, therefore, is represented the false prin-
ciple in the will, and by Levi, evil in act, for these are opposite
to faith in the will and to charity; that these things are signi-
fied, is evident from this consideration, that Simeon and Levi
are cursed.
6353. " Instruments of violence are their daggers." — ^That
hereby is signified that doctrinals serve to destroy the works of
charity, and thus chai'ity itself, appears (1.) from the significa-
tion of instruments of violence, as denoting those things which
serve to destroy charity ; that instruments are those things which
serve, is evident, and that violence is the destruction of charity,
will be seen presently ; and (2.) from the signification of daggers,
as denoting doctrinals ; for swords denotes the truths of faith,
by which combat is waged against falses and evils, n. 2799, thus
daggers denote doctrinals, in the present case the doctrinals by
which truth and good are combated and extinguished, because
the combat is waged by those who are in faith alone, or in faith
separated from charity, with whom a contrary principle prevails.
The doctrinals of those who are in faith alone, whereby they
destroy the works of charity, are principally tho%e which tench
that man is saved by faith alone without the works of charity,
and that these latter are not necessary, and that man is saved
by faith alone even in the last hour of death, howsoever he had
lived through the whole course of his life; thus, that they are
saved who have lived solely in the exercise of cruelty, robbery,
adultery, and profaneness ; and hence, that salvation is merely
admission into heaven, thus that none are admitted but they
who have received that grace at the close of life, and conse-
548
GENESIS.
[Chap, xlix
quently that some are elected of mercy, and othera are damned
of unmercifulness : when yet heaven is denied by the Lord to
no one, but the life and the communication of life, which is there
felt as an odour on earth by the subject of it, renders it impos-
sible for the wicked to dwell there, because they are more tor
mented by the evil of their life there, than in the deepest hell.
That a dagger signifies the false principle combating and slay-
ing, is evident from the Revelation, " There went forth another
hoi-se that was red, and to him that sat thereon it was given to
take away peace from the earth, that they should slay one an-
other, whence there was given him a great dagger,^'' vi. 4. Again,
"If any one killeth with a dagger, he must he killed with a
dagger,^'' xiii. 10, 14. That violence denotes the outrage which
is done to charity, is plain from several passages in the Word ;
as in Isaiah, " The violent one shall cease, and the scorner shall
be consumed, all that hasten iniquity shall be cut off; who
cause a man to sin in a word, and lay a snare for him that re-
pro veth in the gate, and cause the just to go down for a thing
of nought," xxix. 20, 21 ; in this passage the violent one is
expressed by another term in the origiiuxl tongue, but which
is of similar signification ; that the violent one is one who does
outrage to charity, is signified by making a man to sin in a
word, and causing the just to go down. Again, in the same
prophet, " Their works are works of iniquity, and the deed of
violence is intheir hands ; their feet run to evil, and hasten to
shed innocent hlood^'' lix. 6, 7, wliere violence denotes outrage
done to charity, which is also signified by shedding blood, see
n. 374, 1005. Again, " There shall no longer he violence in
the land, wasting and a breach in thy borders," Ix. 18, where
violence denotes the destruction of charity, for hence comes
wasting and a breach in the land, that is, in the churcli. And
in Jeremiah, " I foretell violence and wasting, for the word of
Jehovah is made a reproach and a disgrace to me the whola
day," XX. 8 ; in which passage violence also denotes violence in
spiritual things, thus the destruction of charity and also of faith.
And in Ezekiel, "The earth is full of the judgment ofhloods,
and the city \^ full of violence,'''' vii. 23, where judgment of
bloods denotes the destruction of faith, and violence the de-
sti-uction of charity. Again in the same prophet," " If he shall
beget a violent S07i, a shedder ofhlood, who snail do one of any
of these things ; if he hath eaten upon the mountains, and de-
filed his neighbour's wife, hath oppressed the poor and needy,
hath spoiled by violence, hath not restored the pledge, and hath
lifted up his eyes to idols, hath committed abomination, hath
given forth upon usury, and hath received usury, shall he live ?
e shall not live, dying he shall die," xviii. 10 to 13 ; in this
passage a violent son and a shedder of blood is described, the
things recounted being such as destroy all the works of charity •
6354—6356.]
GENESIS.
o49
thus a violent son and a shedder of blood is a destroyer of char-
ity and faith. So in David, " Deliver me, O Jehovah, from
tJie evil man (Jiomine) ; preserve me from the man (vird) of
violences ; who think evils in the heart, through the whole day
they gather themselves together to war ; they sharpen their
tongue as a serpent, the poison of the asp is under their lips.
Guard me, O Jehovah, from the hands of the wicked, jsre^^r-y^
me from the man of violences. . . . Let not a man of a tongue
stand on tlie earth, a man of violences hunteth evil to over-
throws," Psalm cxl. 1, 2, 3, 4, 11, where a man of violences
denotes those who destroy the truths of faith and the goods of
charity ; their fighting against those truths and goods, is signi-
fied by their gathering themselves together the whole day to
to war, by sharpening their tongue as a serpent, by the poison
of the asp being under their lips, and by hunting evil to over-
throws. And in other passages also, as Ezekiel xii. 19 ; Joel
iv. 19; Malachi ii. 16; Zeph. iii. 4; Psalm xviii. 48 ; Iv. 9, 10,
11 ; Iviii. 2, 3, 4, 5 ; Deut. xix. 16.
6354. Ver. 6. " Let not my soul come into their secret." —
That hereby is signified that spiritual good is not willing to
know the evils of their will, appears (1.) from the representation
of Israel, who says this of himself, as denoting spiritual good,
see n. 6340 ; and (2.) from the signification of not coming into
a secret, as denoting not to be willing to know, viz., the evils of
the will, which are signified by Simeon and Levi, n. 6352. It
is said, my soul, because by soul is there signified the life of
good, belonging to spiritual good ; the life of truth belonging
thereto is signified by glory, which is next treated of.
6355. "In their congregation let not my glory be united."
— ^That hereby is signified that neither is the truth of spiritual
good willing to know the falses of their thought thence derived,
appears (1.) from the representation of Israel, as denoting spi-
ritual good, see n. 6340 ; (2.) from the signification of not being
united in their congregation, as denoting not to be willing to be
conjoined with the falses of their thought, and thus not to bo
willing to know them ; falses of the thought are signified by
congregation, for congregation, like multitude, is predicated of
truths, and in the opposite sense, of falses ; and (3.) from the sig-
nification oi glory, in that it is predicated of truths, see n. 4808,
5922 ; for truth is glory to those wlio are in spiritual good.
6356. " Because in their anger they slew a man." — That
hereby is signified that they altogether averted themselves, and
In aversion extinguished faitli, appears (I.) from the significa-
tion of anger, as denoting recession from charity, and aversion,
see n. 357, 5034, 57.98 ; (2.) from the signification of slaying,
as denoting to extinguish ; and (3.) from the signification of
man {vir). as denoting the truth of faith, see n. 3134, 3309
3459. 4823.
550
GEIS-ESIS.
[Chap xHx
6357. " And in their good pleasure thev unstrnng an ox."
— Tliat hereby is signified that from a depraved will they alto-
getlier weakened the external good of charity, appears (1.) from
the signification of good pleasure, as denoting the will, in the
present case a depraved will ; (2.) from the signification of un-
stringing, as denoting to weaken ; and (3.) from the significa-
tion of an ox, as denoting the natural or external good of char-
ity, see n. 2180, 2.566, 2781. Mention is here made of an ox,
and just before of a man, because by a man is signified the
truth of faith, and by an ox the good of charity ; to the intent
tliat when good is treated of, truth may also be treated of, on
account of the heavenly marriage in every particular of the
Word, see n. 6343.
6358. Ver. 7. '* Cursed be their anger, for it was vehement." —
That hereby is signified grievous aversion from good, and con-
:-equent damnation, appears (1.) from the signification of heing
cursed, as denoting damnation, for he who is cursed is damned :
;iik1 (2.) from the signification of anger, as denoting aversion
from good, see n. 357, 5034, 5798, 6356, thus vehement anger
denotes grievous aversion.
6359. " And their wrath, for it was hard." — That liereby is
signified that their aversion from the truth thence derived was
confirmed, appears (1.) from the signification of wrath, as de-
noting aversion from truth; that wrath is predicated of truth,
and anger of good, see n. 3614 ; and (2.) from the signification
of hard, as denoting confirmed, for the false principle which is
confirmed, even to persuasion, is hard. That it is hard, has
been given me to know from experience ; for in spirits and
angels, truth derived from good appears and is presented as
soft, whereas the false derived from evil appears and is presented
as hard, and so much the harder, as the false derived from evil
is more confirmed. When evil acquires the power of pei-sua-
sion by confirmation from many arguments, the hardness ap-
pears as the hardness of a bone ; it is also like hardness in the
■world, in that it reflects the rays of light : thus, when the light
of heaven from the Lord falls into what is hard, grounded in
the false thence derived from evil, it is reflected ; but on the
other hand, when it falls into what is soft, grounded in truth
derived from good, it is instantly received.
6360. " 1 will divide them in Jacob." — Tiiat hereby is sig-
nified that they ouglit to be exterminated from the natural man,
appears (1.) from the signification of dividing, as denoting se-
paration and removal from truth and good, see n. 4424, thus
extermination ; and (2.) from the representation of Jacoh, as
denoting the natural or external man, see n. 3305, 3576, 4286,
4292, 4570, 6236.
6361. "And scatter them in Israel." — ^That hereby is sig-
nified that they ouglit to be exterminated from tlie spiritual man
6357—6362.]
GENESIS.
551
appears fi'om the signification of scattering, as also denoting
extermination ; but scattering is distinguished from dividing,
in that the latter is predicated of the external man and of truth,
but the former of the internal man and of ^ood. That Jacob
represents the natural or external man, and Israel the spiritual
or internal man, see n. 4286, 4292, 4570. That these things,
which are said by Israel concerning Simeon and Levi, and also
concerning Eeuben, do not signify such things as would befall
their posterity in the last end of days, according to what is said
in verse 1, may be manifest from this consideration, that the
posterity descended from Simeon and Levi were not cursed,
nor divided in Jacob and scattered in Israel ; for the tribe of
Simeon amongst the rest of the tribes was as one of them, and
the tribe of Levi was made the priesthood, and thus was rather
blessed than cursed ; in like maimer the tribe of Eeuben was
not more vile tlian the other tribes. Hence it is very evident,
that the things which are said in this chapter concerning the
sons of Jacob, as to what should befall them in the last end of
days, are not the things which should happen to themselves,
but to those who are meant by them in the internal sense ; in
the present case those who are in faith separate from charity,
for these are here meant in the internal sense by Reuben,
Simeon, and Levi. Hence it clearly appears that the Word
has an internal sense, which does not appear in the letter, nor
to any one unless he knows the correspondences of natural
things with spiritual ; and which does not appear at all to him
who does not know what is s})iritual and what is celestial.
6362. Vei'ses 8 to 12. Thou art Judah, thy brethren shall
celebrate thee ^ thy hand shall be in the neck of thine enemies ^ the
sons of thy father shall bow themselves down unto thee. Judah is
a lion^s whelp / from the prey, my son, thou wentest up • he bowed
himself, he couched as a lion, and as an old lion / who shall rouse
him. up? The sceptre shall not be removed from Judah, nor a
lawgiver from between his feet, until Shiloh come / and tmto him
shall be the obedience of the people. He binds his young ass to
the vine, and the colt of his she-ass to the choice vine / he washes
his garment in wine, and his covering in the blood of grapes.
His eyes are red witli wine, and his teeth white with milk.
Thou art Judah, signifies the celestial church, in the supreme
sense the Lord as to the Divine celestial [principle]. Thy breth-
ren shall celebrate thee, signifies that that church is eminent
above the rest. Thy hand shall be in the neck of thine enemies,
signifies that the infernal and diabolical crew will fly away at
his presence. The sons of thy fiither shall bow themselves down
unto thee, signifies that truths shall of themselves submit them-
selves. Judah is a lion's whelp, signifies innocence with innate
might. From the prey, my son, thou wentest up, signifies that
from tlie Lord by the celestial principle is efiected the deliver-
552
GENESIS.
[Chap. xlix.
ance of many from hell. He bowed himself, he couched as a
lion, and as an old lion, signities the good of love and the truth
thence derived in its abilit3^ Who shall rouse him up? signifies
that he is safe amongst all in the hells. The sceptre shall not
be removed from Judah, signifies that power shall not depart
from celestial good. Nor a law-giver from between his feet,
signifies truths from that good in lower principles. Until Shiloh
come, signifies the coming of the Lord, and the tranquillity of
peace on the occasion. And to him shall be the obedience of
the people, signifies that from His Divine Human principle
shall proceed truths. He binds his young ass to the vine, sig-
nifies truth in the natural principle for the external church.
And the colt of his she-ass to the choice vine, signifies truth from
the rational principle for the internal church. He washes his
garment in wine, signifies that His natural principle is Divine
Truth from His Divine Good. And his covering in the blood of
grapes, signifies that His intellectual principle is Divine Good
from His Divine Love. His eyes are red with wine, signifies
that the intellectual or internal Human principle is nothing
but good. And his teeth white with milk, signifies that the
Divine natural principle is nothing but the good of truth.
6363. Ver. 8. " Thou art Judah."— That hereby is signified
the celestial church, in the supreme sense the Lord as to the
Divine celestial principle, appears from the representation of
Jtidah, as denoting in the supreme sense the Lord as to the
Divine principle of love, or as to the Divine celestial [principle] ;
but in the respective sense, it denotes the Lord's celestial king-
dom, thus the celestial church, see n. 3881. What the celestial
kijigdom is, or the celestial cliurch, and what the celestial prin-
ciple, may be seen in n. 640, 641, 765, 895, 2048, 2088, 2669,
2708, 2715, 2718, 2896, 3235, 3246, 3374, 3886, 3887, 4448,
4493, 5113, 5922, 6295.
6364. "Thy brethren shall celebrate thee."— That hereby
is signified, that that church is eminent above the rest, appears
(1.) from the signification of being celebrated, as denoting to be
eminent ; (2.) from the representation of Judah, who is here
meant by thee, as denoting the celestial church, see n. 6363 ;
and (3.) from the signification of brethren, as denoting the truths
whicli are of that church, thus also the churches wliich are in
the truths represented by the brethren of Judah, for truths
and goods constitute the church. The truths of the celestial
church are signified by " thy brethren," or the brethren of
Judah, but the truths of the spiritual church by the sons of his
father, see below, n. 6366.
6365. " Thy hand shall be in the neck of thine enemies." —
That hereby is signified that the infernal and diabolical crew
shall fly away at his presence, appears (1.) from the signification
of enemies, as denoting tiie infernal and diaboh'ca) crew, foi
6363— 6367.J
GENESIS.
553
these are enemies in the spiritual sense; and (2.) from the sig-
nification of the hand in their necJc, as denoting to pursue those
who are in flight; for when an enemy flies, the liand of the
conqueror is in his neck. It is said, that they shall fly at his
presence, because when any one of the infernal crew comes neai
to any angel from the Lord's celestial kingdom, lie flies away at
his presence ; not being able to endure it, because he is not able
to endure the sphere of celestial love, which is that of love to
the Lord ; this sphere is to him as burning and tormenting fire.
Moreover a celestial angel never fights, still less is his hand in
the neck of his enemies, nor, on his part, does he even consider
any one an enemy ; nevertheless it is so said, because this is the
case in the world ; but the signification is, that the infernals,
who on their part are enemies, fly away at his presence.
6366. " The sons of thy father shall bow themselves down
unto thee." — That hereby is signified that truths will of them-
selves submit themselves, appears from the signification oi bow-
ing themselves down, as denoting to submit themselves ; and
from the signification of the sons of a father, as denoting truths
from spiritual gr)od ; for the sons of Israel are spiritual truths,
n. 5414, 5879, 5951, and Israel is spiritual good, n. 5801, 5803,
5806, 5812, 5817, 5819, 5826, 5833. The reas(m why those
truths will of themselves submit themselves is, because when
celestial love, represented by Judah, flows into the spiritual
truths i-epresented by the sons of Israel, it arranges them into
order, and thus submits them to the Lord ; for the celestial prin-
ciple has this efficacy by influx into spiritual principles, or good
by influx into truth. Hence also, the Lord's celestial kingdom
is the inmost or third heaven, thus nearest to the Lord, and
His spiritual kingdom is the middle or second heaven, thus
more remote from the Lord ; it is by virtue of this order, that
the Lord through the celestial kingdom flows into the spiritual
kingdom mediately, and besides also immediately ; such is the
influx, that the spiritual kingdom may be kept in order by the
celestial, and thus be submitted to the Lord. Influx is eftected
from the celestial kingdom by love towards the neighbour, for
this is tlie external of the celestial kingdom, and tiie internal
of the spiritual kingdom, hence the conjunction of both, see
n. 5922.
6367. Ver. 9. " Judah is a lion's whelp." — That hereby is
signified innocence with innate miglit, appears from the signifi-
cation of a lion, as denoting the good of love and the truth thence
derived in their ability, of which we shall speak presently, tlius
a lion's whelp denotes innocence with might. The reason why it
is with innate might, is, because Judah here denotes the celestial
principle of love, and this is in the will-part, n. 895, 927, 4493,
5113, and thus has innate might; for man is born into those
things which are of the will-part. Hence they, who were of tho
554
GENESIS.
[Chap. xHa,
most ancient church, which was celestial, were born into the
good of love to the degree in which tliey had good in their will-
part ; it is from this consideration that might is said to be
innate. A lion's whelp denotes innocence, because a lion repre-
sents the good of celestial love, and a whelp is as his infant,
thus it denotes innocence. That a lion represents the good of
celestial love, and thence truth in its ability, also that in the
opposite sense it denotes the evil of self-love in its ability, ia
manifest from those passages in the Word where a lion is named.
That he denotes the good of celestial love, is manifest from the
Revelation, " Behold the Hon., which is of the tribe of J^udah, the
root of David, hath pi'evailed to open the book, and to loose the
seven seals thereof, ' v. 5 ; in this passage the Loi'd is called a
lion, by virtue of the omnipotence appertaining to His Divine
Love, and consequent Divine Truth. In other passages also in
the Word, Jehovah or the Lord is compared to a lion ; as in
Hosea, '"They shall go after Jehovah, he shall roar as a lion,
because he shall roar:, and with honour the sons shall come from
the sea," xi. 10. Also in Isaiah, "Thus hath Jehovah spoken
unto me, Like as the lion roareth, and the young lion over his
prey, when a multitude of shepherds come forth against him, at
whose voice he is not daujited, and at their tunmlt he is not
troubled : so shall Jehovah Zebaoth come down to fight on
Mount Ziou and on the hill thereof," xxxi. 4 ; in this passage
the omnipotence of Divine Good is compared to a lion, and the
omnipotence of Divine Truth thence derived to a young lion, for
it is said that Jehovah Zebaoth shall come down to fight on
Mount Zion and on the hill thereof ; Mount Zion signifies the
good of Divine Love, and the hill thereof the Divine Truth
thence derived, see n. 795. 796, U30, 4210. On the same
account also the four animals in Ezekiel and the Revelation, by
which are meant cherubs, had the faces of a man, of a lion, of
an ox, and of an eagle ; as in Ezekiel, " The likeness of the
faces of four animals ; they four had the face of a man a/)id the
face of a lion on the right side : and they four had the face of an
ox on the left side : and they four also had the face of an eagle,"
i. 10 ; X. 14 ; and in the Revelation, " Before the throne were
four beasts full of eyes before and behind ; and the first beast
was like a lion, and the second beast like a calf, and the third
beast had a face as a man, and the fourth beast was like a flying
eagle," iv. 6, 7. That those animals were chei'ubs, is said in
Ezekiel, chap. x. ; and this is also evident from the description
of them in the Revelation, viz., that they had eyes before and
behind, for by cherubs is signified the Lord's foresight and prov-
idence, n. 308 ; that they had the face of a lion, was from the
omnipotence of the Divine Truth from the Divine Good, which
is of providence. The case is the same with the cherubs about
the new temple in Ezekiel, chap. xli. 19. That by lions are
636Y.]
GENESIS.
555
meant the celestials, who are in abilit}' from good and the truth
thence derived, which are from the Lord, is evident in David,
" There is no want to them who fear Jehovah ; the young lions
shall want and suffer hunger, but thej who seek Jehovah shall
not want any good," Psalm xxxiv. 9, 10. Again, " The lions
roaring for prey, and to seek food from God; the sun ariseth,
thev are gathered together, and lie down in their dens," civ.
21, 22. And in the prophecy of Balaam, " At that time it shall
be said to Jacob and Israel, "What hath God done? behold, the
people shall rise up as an old lion, and shall lift up himself as a
young lion : he shall not lie down until he devour the prey,"
Is nmb. xxiii. 23, 24. And again, " When Balaam saw Israel
dwelling according to their tribes, he said. He howeth himself, he
coucheth as a lion, and as an old lion : who shall stir him xcpf
xxiv. 2, 9 ; it is the celestial principle which is here described,
because it is the celestial order, represented by the tribes in
their encampments, which Balaam saw in spirit, M'hen he saw
Israel dwelling according to their tribes, n. 6335 : this order is
from the Divine Good by the Divine Truth from the Lord ; and
in it is all ability, which in the above passage is the lion which
boweth himself, and coucheth. And in Micah, " The remains
of Jacob amongst the nations shall be in the midst of many
people as a lion among the beasts of the forest, as a young lion
among the flocks of sheep ; who if he go through, will tread
down and disperse, and there is none to deliver : thy hand
shall be exalted above thine adversaries, and all thine enemies
shall be cut off," v. 7, 8 ; where the lion, and the young lion,
denote celestial good and celestial truth, which are the remains of
Jacob. The same is denoted also in Isa. xxi. 8; Jerem. xxv. 38;
Ezekiel xxxii. 2 ; Zech. xi. 3. The like was also represented by
the lions at the ivory throne, which was for Solomon, two near
the hands of the throne, and twelve upon the six steps, 1 Kings
X. 18 — 20; also by the lions upon the closures of the ten bases
of bi-ass, 1 Kings vii. 29, 36. That lion, in the opposite sense,
signifies the evil of self-love in its ability, is evident from the
following passages : " No lion shall he there, nor shall any raven-
ous beast go up thereon, it shall not be found there ; but they
shall go free, thus the redeemed of Jehovah shall return, and
come to Zion with singing," Isaiah xxxv. 9, 10. And in Jere-
miah, " Wherefore is Israel become a prey, the young lions roar
against him, they utter their voice, they reduce his land to
wasteness," ii. 15. Again, " The lion is come up from his
thicket, and the destroyer of the nations is on his way, he went
forth from his place to reduce the land to desolation," iv. 7.
Again, '• Thoy have not known the way of Jehovah, nor the judg-
ment of their God ; therefore a lion out of the forest hath smitten
them, and a wolf of the plains shall spoil them," v. 4, 6. And
in Kahum, "Where is the dwelling of the lio7is, and the feeding
556
GENESIS.
[Chap. xlix.
place of the young lions j where the lion, the old lion, walked j the
lion''s whelp, and none made them afraid. The lion did tear in
pieces enough for his whelps, and strangled for his old lionesses,
and filled his dens with prey, and his dwellings with ravin.
Behold, I am against thee, saith Jehovah Zebaoth, and I will
burn her chariot in the smoke, but the sword shall devour thy
yoking lions ; and 1 will cut off thy prey from the earth," ii.
11 — 13, speaking of Nineveh. In the above passages lion
denotes the ability of the evil of self-love, when it destroys and
devastates ; in like manner in Jerem. xii. 8 ; xlix. 19 ; 1. 17, 44 ;
li. 38 ; Ezek. xix. 2 to 11 ; xxxii. 2 ; Joel i. 6 ; Zephan. iii. 3 ;
Psalm Ivii. 5; Iviii. 6; xci. 13; Rev. xiii. 2.
6368. " From the prey, my son, thou Aventest up." — That
hereby is signified that from the Lord by the celestial principle,
the deliverance of many from hell is effected, appears (1.) from
the signification of going up from the prey, as denoting deliver-
ance from hell, of which we shall speak presently ; and (2.)
from the representation of Judah, who is here my son, as de-
noting the Divine celestial principle, see n. 6363. Going up
fi-om the prey denotes deliverance from hell, because man of
himself is in hell, for his will and thought grounded in the pro-
prium are nothing but evil and the false thence derived, by
which he is so fast bound to hell, that he cannot be plucked
thence except by force ; this plucking away and deliverance is
what is called the prey ; and inasmuch as this is effected from
the Divine Good of the Lord, therefore it is said, that the de-
liverance of many from hell is from the Lord by the celestial
principle. But it is to be noted, that no one can be plucked
away and delivered from hell, unless whilst in the life of the
body he has been principled in spiritual good, that is, in charity
by faith ; for unless he has been principled in that good by faith,
there is not any thing to receive the good which flows-in from
the Lord, but it passes through, and is incapable of being any
where fixed. Hence such cannot be plncked away or delivered
from hell ; for all the states, which man has acquired to himself
in the life of the body, are retained in the other life, and are
filled ; the states of good in the good are retained and filled
with good, and by these they are elevated into heaven ; and the
states of evil in the evil are retained and filled with evil, and
by them they slide down into hell. This is the meaning of the
saying, that as man dies, so he remains. Hence it is evident,
who they are that can be delivered from hell by the Divine
celestial principle from the Lord.
6369. "He bowed himself, he couched as a lion, and as an
old lion." — That hereby is signified the good of love and the
truth thence derived in their ability, appears (1.) from the sig-
nification of lowing himself, as denoting to put himself into
ability, for when a lion bows liimself, he hardens his sinews and
63GS— 6371.] GENESIS. 55T
Btreiigtliens himself, as is the case M-hen he sees his prey ; (2.)
from the signification of couching [lying down], as denoting to
lie in safety and without dread ; and (3.) from the signification
of a lion, and an old lion, as denoting the good of love, and the
truth thence derived in their ability, see just above, n. 6367.
A young lion denotes one who is in ability by truth derived
from good, and an old lion one who is in ability by good : for
they who are in celestial good, never fight, but are safe by
good ; for wheresoever they cojne, the evil fly away, because
they cannot endure their presence, see n. 6365. These are they
who are signified by an old lion.
6370. " Who shall rouse him up?" — That hereby is signified
that he is safe amongst all in the hells, appears from the signi-
fication of who shall rouse him up, as denoting to be safe. The
reason why amongst all in the hells is signified, is, because he
is safe amongst all evils, even in the midst of the hells ; love to
the Lord, and neighbourly love, are attended with this effect,
for they who are principled in that love, are joined most closely
to the Lord, and are in the Lord, because they are in the Di-
vine [principle] which proceeds from Him ; hence nothing of
evil can reach them. It is to be noted, that there are innume-
rable hells, distinct according to the genera of all evils and
falses thence derived, and according to their species, and the
particulars of the species; and that in each hell there is an
order, which is preserved by the Lord, both immediately and
mediately by the celestial angels ; occasionally also angels are
sent thither to reduce into order what is disorderly therein :
and when they are there, they are in safety. This is meant
by what was said, that he who is in the celestial principle, is
safe amongst all in the hells.
6371. Ver. 10. "The sceptre shall not be removed from
Judah." — That hereby is signified that power shall not depart
from the celestial kingdom, appears (1.) from the signification
of heing removed, as denoting to depart ; (2.) from the signifi-
cation of sceptre, as denoting power, and indeed the power of
truth from good, see n. 4876 ; for a sceptre is the badge of
royal power, and by royalty is signified truth, see n, 1672,
1728, 2015, 2069, 3009, 4575, 6148 ; and (3.) from the repre-
sentation of Judah, as denoting the celestial kingdom, see above,
n. 6363. Hence it is evident, that by the sceptre not being
removed from Judah, is signified that power shall not depart
from the celestial kingdom. From the sense of the letter it
appears, that by the contents of this verse is meant, that the
kingdom should not be removed from the Jewish people until
the Lord came ; this also is true, but still in this historical truth,
as in the rest, there is an internal sense, for that the kingdom
should not be removed from the Jewish people, is a worldly
[mull I, but the spiritual [truth], which is of the internal sense.
558
GENESIS.
[Chap. xiix.
is evident, when power is meant by sceptre, and the celestial
kingdom by Judah. But that power shonld depart from the
celestial kingdom, when the Lord should come, is an arcanum
which none can know except from revelation ; the case is this:
befoi'ethe coming of the Lord into the world, there was influx
of life to men and spirits from Jehovah or the Lord through
the celestial kingdom, that is, through the angels who were in
that kingdom ; hence at that time they had power. But when
the Lord came into the world, and hereby made the Human
[principle] in Himself Divine, He put on that very principle
which was with the angels of the celestial kingdom, and thus
He assumed that power ; for the Divine transflux through, that
heaven had heretofore been the human divine [principle]: it
^\ as also the Divine Man, wdiich was presented when Jehovah
appeMred ; but this human divine [principle] ceased, when the
Lord Himself made the Human [principle] in Himself Divine.
Hence it is evident how the case is M'ith this arcanum. Now
indeed the angels of that kingdom have great power, but so
far as they are in the Lord's Divine Human [principle] by love
to Him. See what was said and shown on this subject before,
11. 1990, 2803, 3061, 4-180, 4687, 5110, 6280.
6372. " Nor a lawgiver from between his feet." — That
hereby are signified the truths which are from that [kingdom]
in inferior principles, appears from the signification of lawgiver^
as denoting truths, of which we shall speak presently ; and
from the signification of fcet^ as denoting natural j^rinciples,
:^ee n. 2162, 3147, 3761, 3986, 4280, 4938 to 4952, 5327, 5328,
thus inferior principles ; for natural things are beneath, and
celestial things, which have been just treated of, are above.
It is said a la^w^giver from between the feet, that the spiritual
of the celestial principle may be signified, or truth which is
from good ; for at that time the spiritual kingdom was not dis-
tinct from the celestial kingdom, as after the Lord's coming,
but it was one with the celestial, though only its external ;
therefore also it is said from between the feet, that the truth
which is from good may be signified, for that interior part
of the feet, by communication with the loins, has such signifi-
cation. Of this truth it is also said, that it should be removed
when Shiloh came, viz., its power should be rennoved, as the
power of the celestial kingdom spoken of just above, n. 6371 ;
for at that time the celestial kingdom exercised its power by
that truth ; and consequently, that truth is called a lawgiver.
This truth is also meant in the internal sense by lawgiver, in
Isaiah, "Jehovah is our judge, Jehovah our lawgiver^ tiehovah
our king," xxxiii. 22 ; where judge denotes that he acts from
good; lawgiver, that he acts from truth derived from that
good ; and king, that he acts from truth, thus also they follow
in order. And in David, " Gilead is mine, Manasseh is mine,
6372— 6374.J
GENESIS.
559
and Ephraim the strength of mj head, Judah is iny lawgiver,^'
Psalm Ix. 7 ; cviii. 8; where Judali a hxwgiver denotes celestial
good and its celestial truth. And in ^Moses, "O fountain, the
princes digged, the chiefs of the people digged, hy the lawgiver,
with their staves," Numb. xxi. 18. And again, "• God saw the
first-fruits for himself, for there was a portion of the hidden
lawgiver, whence came the heads of the people, he executed
the justice of Jehovah, and his judgments with Israel," Deut.
xxxiii. 21 ; in this passage also, lawgiver denotes truth derived
from good.
6373. " Until Shiloh come."— That hereby is signified the
coming of the Lord, and the tranquillity of peace on the occa-
sion, appears from the signification of Shiloh, as denoting the
Lord, Who is called Shiloh, because He pacified and made all
things tranquil ; for in the original tongue Shiloh is derived
from an expression which signifies tranquillity. Wh}' the Lord
is here called Shiloh, is evident from wiiat was said just above,
n. 6371, 6372, concerning the celestial kingdom and its power ;
for when the Divine [principle] was presented through that
kingdom, there was intranquillity, for the things in heaven, and
those in hell, could not thereby be reduced into order, inas-
much as the Divine [principle], which flowed through that
kingdom, could not be pure, because heaven is not pure, thus
neither was that kingdom so strong, that all things might be
kept in order by it; wherefore also at that time infernal and
diabolical spirits issued forth from the hells, and gained domin-
ion over the souls which came from the world. Hence it came
to pass, that at that time none could be saved, except the celes-
tial ; and at length scarcely they, unless the Lord had assumed
the Human [principle], and made it in Himself Divine ; by
this the Lord reduced all things into order, first the things in
heaven, next those in the hells; hence the tranquillity of peace.
That the spiritual, that is, they who were of the spiritual church,
were saved by tiie Lord's coming, may be seen, n. 2661, 2716,
2833, 2834 ; and that the Lord, when in the world, reduced all
things into order, may be seen, n. 1820, 4286, 4287. That the
Divine Truth from Jehovah or the Lord flowed-in thfough
heaven into the human race, but as this did not suffice when
man removed himself from good, that the Lord came into the
world, and made the Human [principle] in Himself Divine, to
the intent that from the very Divine Human [principle] of the
Lord the Divine Truth might proceed, and thus save man, who
should receive good by truth, see ii. 4180, 6280.
6374. "And upt-o him shall be the obedience of the people."
— That hereby is signified that from His Divine Human [prin-
ciple] should proceed truths which could be received, appears
(1.) from the signification of obedience, as denoting the recep-
tion of truths which proceed from the Lord ; and (2.) from tlie
560
GENESIS.
[Chap. xlix.
signification people, as denoting those who are in truths, thus
also truths, see n. 1259, 1260, 3581 ; and lience denoting those
who are of the spiritual church, n. 2928.
6375. Yer. 11. "He binds his young as» unto the vine." —
That hereby is signitied truth in the natural principle for the
external church, appears (1.) from the signification of hinding,
as denoting to be conjoined ; (2.) from the signification o'l vinCy
us denoting the spiritual church, see n. 1069, 5113, in the pres-
ent case, the external spiritual church, because by a choice
vine, which is mentioned immediately below, is signified the
internal church; and (3.) from the signification of ass, as denot-
ing truth in the natural principle, see n. 2781. Hence it is
evident, that by binding his young ass to the vine, is signified
conjunction by truth in the natural principle with the external
church.
6376. "And the colt of his she-ass unto the choice vine."—
Tliat hereby is signified truth from the rational principle for the
internal church, appears (1.) from the signification of vine, as
denoting the spiritual church, see n. 1069, 5113, thus the choice
vine denotes the internal church ; for the internal principle of
the church is more excellent than its external principle ; and (2.)
from the signification of the colt of a she-ass, as denoting rational
truth, see n. 2781. The external of the church is distinguished
from its internal, in that the former is in the natural principle,
thus in the external man, but the latter is in the rational prin-
ciple, thus in the internal man. They who are in the external
of the chui'ch, are in truth ; but they who are in the internal,
are in good. The former are not so affected with the good of
charity as with the truth of faith, but the latter are aifected
with the good of charity and thence with the truth of faith ;
these latter are signified by the choice vine, but the former by
the vine.
6377. " He washes his garment in wine." — ^That hereby is
signified that His natural principle is Divine Truth from His
Divine Good, appears (1.) from the signification of loashing, as-
denoting to purify, see n. 3147 ; (2.) from the signification of
wine, as denoting the good of neighbourly love, and the good
of faith, and in the supreme sense Divine Truth from the Di-
vine Good of the Lord, of which we shall speak presently ; and
(3.) from the signification of garment, as denoting an exterior
principle which covers an interior one, see n. 5248, thus the
natural principle, for this is exterior, and covers the rational
principle, which is interior; hence also garment denotes truth,
because truth is exterior, and covers interior good, see n. 2579,
4545, 4763, 5319, 5954. That wine denotes neighbourly love
and the good of faith, may be manifest from what has beer
shown concerning the bread and wine in the holy supper, n.
2165, 2177, 3464, 4581, 5915, viz., that bread denotes the good
6375-6377.]
GENESIS.
561
dt" celestial love, and wine the good of spiritual love. This
also may be manifest from the cake and drink-offering in the
sacrifices, where cake signified the good of love, and drink-
offering the good of faith ; the cake consisted of such things
as signified the good of love, and the drink-offering of wine,
which signified the good of faith; the sacrifices themselves also
were called bread, n. 2165. That a drink-offering of wine was
presented in the sacrifices, may be seen, Exod. xxix. 40 ; Levit.
xxiii. 12, 13, 18, 19; Xumb. xv. 2 to 15 ; xxviii. 6, 7, 18 to
the end ; xxix. 1 to 7. Tliat wine signifies neighbourly love,
and the good of faith, is likewise evident from Isaiah, " Every
one that thirsteth, go ye to the waters, and he that hath no
silver, go ye, buy and eat ; yea, go, buy wine and milk, with-
out silver and without price," Iv. 1 : every one may know,
that they were not to buy wine and milk, but that which is
signified by wine and milk, that is, neighbourly love and faith ;
these are given by the Lord without silver and price. And
in Hosea, " The corn-floor and tlie wine-press shall not feed
them, and the new wine shall lie to them ; Ephraim shall re-
turn into Egypt, and in Assyria they shall eat what is unclean ;
they shall not pour out ic'ine to Jehovah, and their sacrifices
shall not be grateful to Him," ix. 2, 3, 4 : in this passage also
the subject treated of in the internal sense is the cessation
of the good of love and of the good of faith ; the good of love
is the corn-floor and the bread thence derived, and the good of
faith is the wine-press, the new wine and the libation of wine ;
Ephriam returning into Egypt denotes, that the intellectual
principle consulted scientifics concerning the arcana of faith ;
eating what is unclean in Assyria denotes what is derived from
consequent reasoning. That Ephraim is the intellectual princi-
ple of the church, see n. 5354, 6222, 6238, 6267 ; that Egypt
is the scientific principle, see n. 1164, 1165, 1186, 1462, 5702;
and that Assyria is reasoning, see n. 1186. The series itself
also manifests, that there is something else in the words than
what appears in the letter ; for in the internal sense they are
coherent, but not in the external sense, as where it is said, that
the corn-floor and wine-press shall not feed them, and the new
wine shall lie to them, and presently, that Ephraim shall return
into Egypt, and they shall eat what is unclean in Assyria ; and
also, without the internal sense, what could be meant by Eph-
raim returning into Egypt, and by eating what is unclean in
Assyria? The cessation of mutual love and of the good of faith
is also described by a wine-press and wine in Jeremiah, " Upon
thy vintage the spoiler hath fallen; whence gladness and joy
are taken from Carmel, and from the land of Moab, for / have
caused the wine to cease from the wine-presses, Hedad shall not
tread," xlviii. 32, 33. That wine signifies the good of mutual
love and of faith, is manifest also from the Revelation, " I heard
vol.. VT. 3fi
562
GENESIS.
[Cha.p. xlix.
a voice from the midst of the foxir beasts, saying, Hurt not the.
oil and the wine,'''' vi. 6, where oil denotes the good of celestial
love, and wine the good of spiritual love. The same principles
are understood by the oil and wine in the Lord's parable of the
Samaritan, in Luke, "A certain Samaritan journeying, and
seeing him who was wounded by thieves, was moved with com-
passion and went to him, and bound up his wounds, and poured
in oil and wine,^^ x. 33, 34 ; where pouring in oil and wine sig-
nilies, that he performed the works of love and charity ; that oil
is the good of love, see n. 886, 3728. In like manner the an-
cients poured oil and wine upon a statue, when they sanctified
it, Gen. XXXV. 14, n. 4581, 4582. Tliat wine is the good of
love and of faith, is evident from the Lord's words, when He
instituted the Holy Supper, on which occasion He said of wine,
" I say unto you, that I will not drink henceforth of this fruit
of the vine, until that day when I shall drink it new with you
in my Father's kingdom," Matt. xxvi. 29 ; Luke xxii. 17, 18 :
it must be manifest to ever}' one, that He would not drink wine
there, but that the good of love and faith is signified, which He
would give those who are of His kingdom. The like is signified
by wine in Isaiah xxiv. 9, 11 ; Lam. ii. 11, 12 ; Hosea xiv. 7 ;
Amos ix. 13, 14 ; Zech. ix. 15, 17 ; Luke v. 37, 38, 39. Inas-
much as wine signifies the good of love and of faith, it signifies,
in the supreme sense, the Divine Truth from the Divine Good
of the Lord, for the man who receives the good of love and of
faith, derives it thence by influx. Like several other expressions
in the Word, wine has also a contrary sense, in which it signi-
fies the false principle derived from evil, as in Isaiah, " Wo unto
them that rise up early in the morning, and follow strong drink;
that tarry until twilight, that wine may inflame them. Wo unto
them that are mighty to drink wine, and men of strength to m.ingle
strong drink,^^ v. 11, 22. Again, " These also err through wine,
and through strong drink wander out of the way ; the priest and
the prophet err through strong drink, they are swallowed up of
wine, they wander out of the way through strong drink / they err
amongst them that see, they stumble in judgment," xxviii. 7.
Again, "The shepherds know not to understand ; they all look
back to their own way : come ye, I xoill fetch wine and will
he drunken with strong drink; and it shall be as this on the mor-
row, in great abundance," Ivi. 11, 12. And likewise in Jere-
miah xiii. 12; Hosea iv. 11 ; vii. 5 ; Amos ii. 8 ; Micah ii. 11 ;
Psalm Ixxv. 8 ; Deut. xxxii. 33. The false princijile derived
from evil is also signified by " the cup of the wine of anger,^'
Jeremiah xxv. 15, 16 ; Rev. xiv. 8, 10 ; xvi. 19 ; and by the
" wine-press of the fury of the anger of God," Rev. xix. 15 j
and by the " wine of whoredom,^'' Rev. xvii. 2 ; xyiii. 3.
6378. " And his covering in the blood of grapes." — ^That
hereby is signified that His intellectual principle is Divine
6378— G380.]
GENESIS.
563
Good from His Divine Love, appears (1.) from tlie signification
of the blood of grap'-s, as denoting the good of love, and in the
supreme sense the Divine Good of the Lord from His Divine
Love, of which we sliall speak presently ; and (2.) from the sig-
nification of covering, as denoting the intellectual principle, for
the intellectual principle is a recipient, and that which receives,
inasmuch as it is a vessel, is like a covering. The reason why
the intellectual principle is signified by a covering, and the nat-
ural principle by a garment, (see just above, n. 6377.) is, because
the subject there treated of is concerning the external princi-
ple, but here concerning the internal ; for in the Word, owing
to the heavenly marriage, where the external principle is treated
of, the internal is also treated of, and where truth is treated of,
good is also treated of, see n. 6343. Sometimes this appears
as a repetition of the same thing, as in the present case, " lie
washes his garmeiit in wine, and liis covering in the hlood of
grapes^"" where wine and the blood of grapes appear to be alike,
and also garment and covering; but they are not alike, because
the external principle and the internal are thus expressed.
That the blood of grapes denotes the Divine Good from the
Divine Love of the Lord, is evident from the signification of
hlood, as denoting the Divine Truth from the Divine Good of
the Lord, see n. 4735, and by grapes in the supreme sense is
signified the Divine Good of the Lord, appertaining to those
who are in His spiritual kingdom ; and hence, by grapes, in
the respective sense, is signified the good of charity, n. 5117.
The blood of the grape also has the same signification in the
song of Moses, Butter of the herd, and milk of the flock,
with the fat of lambs, and of rams of the breed of Bashan,
and of goats, with the fat of the kidneys of wheat, and thou
didst drink the pure hlood of the grape,'" Deut. xxxii. 14.
6879. Yer. 12. His eyes are red with wine." — That hereby
is signified that the intellectual or internal Human principle is
nothing but good, appears (1.) from the signification of red,
as denoting the good of love, and this from fire and from
blood, which are red, see n. 3300; hence "red with wine" de-
notes that it is nothing but good ; (2.) from the signification of
eyes, as denoting the intellectual principle, see n. 2701, 3820,
4403 to 4421, 4523 to 4534 ; and whereas the Lord is here
treated of, it denotes His internal Human principle, which is
here meant by the intellectual ; for the external Human princi-
ple is signified by his teeth being white with milk, as now follows.
6380. " And" his leeth white with milk."— That hereby is
signified X\\-a tlie Divine natural principle is nothing but
the good of u uth, appeai-s (l.") from the signification of white,
as being predicated of truth', see n. 3301^ 3993, 4007, 5819 ;
(2.) from the signification of teeth, as denoiing in the genuine
sense the natural principle ; for in man the hard parts, such
564
GENESIS.
[Chap. xlix.
as the teeth, bones and cartilages, correspond to the truths
and goods of the lowest natural principle ; (3.) from the signi-
tication of milk, as denoting the celestial spiritual principle, or
what is the same thing, the good of truth, see n. 2184. The
reason why the Lord's Divine natural principle is said to be the
good of truth, is in regard to men who are in faith and in love
to the Lord; for they who, are of the external church, are not
able to elevate their thought higher than to the Lord's Divine
natural principle ; but they who are of the internal church ele-
vate their thought above the natural principle to the internal :
for every one who is in faith to the Lord, has an idea concern-
ing Him according to the faculty of elevating the thoughts.
They who know what the internal principle is, can have an idea
of it, but they who do not know what the internal principle is,
liave an idea of the external : hence it is that the Lord's Divine
natural principle is called the good of truth, when yet His whole
Human principle is the Divine Good of the Divine Love.
6381. From what has been now said concerning Judah, it
manifestly appears that there is an internal sense of the "Word,
and that unless it be known what that sense involves, it cannot
possibly be known what the things written of him signify; as
what is signitied by a lion's whelp, what by coming up from
the prey, by bowing himself and couching as a lion, and as an
old lion, what by a lawgiver from between his feet, what by
Shiloh, what by binding his young ass to the vine, and the colt
of his she-ass to the choice vine, what by washing his garment
in wine, and his covering in the blood of grapes, wliat by his
eyes being red with wine, and his teeth white with milk. All
these things would lie altogether hidden, unless they were dis-
covered by the sense which is more deeply concealed.
6382. Verse 13. Zebulon shall dwell at the haven of the seas,
and he [shall he'] at a haven of ships, and, his side over to Zidon.
Zebulon signifies the cohabitation of good and of truth. Shall
dwell at the haven of the seas, signifies life where is the conclu-
sion of truth derived from scientifics. And he [shall be] at a
haven of ships, signifies where are doctrinals derived from the
Word. And his side over to Zidon, signifies extension on one
part to the knowledges of good and truth.
6383. Ver. 13. " Zebulon."— That hereby is signified the
cohabitation of good and truth, appears from the representation
of Zebulon, as denoting the heavenly marriage, see n. 3960,
3961, thus the conjunction of good and truth, for that conjunc-
tion is the heavenly marriage ; it is called the cohabitation of
good and of truth, because in the original tongue, Zebulon sig-
nifies cohabitatioa The subject here treated of by Zebulon is
concerning those in the church who form conclusiens respect-
ing spiritual truths from scientifics, and thereby confirm those
truths in themselves. But it is to be noted, that by Zebulon
6381—6385.]
GENESIS.
565
arc not meant those who do not believe unless scientifics and
sensual things dictate [belief], and who are previously in a neg-
ative principle : such persons never believe, because a negative
principle universally prevails in them, and when this is the case,
those scientifics which deny flow-in and are collected together,
but not those which confirm ; the latter are rejected sideways,
or are explained in favour of scientifics which deny, and thus
the negative principle is confirmed. But by Zebulon are here
meant those who believe the doctrinals derived from the Word,
and thus in whom some aflarmative principle universally prevails,
and yet their faith has not life in truths, but in scientifics ; for
they apply scientifics to doctrinals, and thus confirm their afiirni,
ative principle. They, therefore, who are Zebulon, do not ele-
vate themselves from scientifics, but when they hear or think
of any truth of faith, they instantly fall into the scientific prin-
ciple. Several in the world are of this description ; the Lord
also provides that scientific and sensual things should serve
them for this use.
6384. " Shall dwell at the haven of the seas."— That hereby
is signified life where is conclusion of truth from scientifics, ap-
pears (1.) from the signification of haven, as denoting the sta-
tion where scientifics terminate and commence, in the present
case a station where there is conclusion of truth from scientifics ;
for the subject here treated of by Zebulon is concerning those
with whom the truths of taith are in that station ; (2.) from the
signification of seas, as denoting scientifics in the complex, see
n. 28 ; and (3.) from the signification of dwelling, as denoting
life, see n. 1293, 3384, 3613, 4451, 6051 : hence it is evident,
that by dwelling at the haven of the seas, is signified life where
is the conclusion of truth from scientifics. As to what concerns
that life, see what was said just above, n. 6383 ; it is further to
be noted, that it is in the external or natural man, an<l with
some in the lowest natural or sensual principle, for they have
the truths of faith so bound to scientifics, that they cannot be
elevated : hence also they are in obscurity more than all others
in the spiritual church ; for they have but little light from the
intellectual principle, because that principle is immersed in
scientific and sensual things. The case is otherwise with those
who have been in the affirmative principle, and have confirmed
the truths of faith by scientifics, but yet so that they can be
elevated from scientifics, that is, from the natural principle
where scientifics are ; the intellectual principle of these latter
is enliglitened, and thereby is in a certain perception of spiritual
truth, to which the scientifics that are beneath serve as a mirror,
wherein the truths of faith and of charity appear and are re-
cognized, like the affections in the face.
6385. '• And he [shall be] at a haven of ships." —That here-
by is signified where doctrinals derived from the Word are, ap-
566
GENESIS.
[Chap. xlix.
pears (1.) from the signification of haven, as denoting a station,
as just above, n. 6384, thus where those things are ; and (2.i
from the signification of ships, as denoting doctrinals derivea
from the Word. Ships hare such a signification, because they
pass through seas and rivers, and carry articles useful for life;
for by seas and i-ivers are signified scientifics and knowledges ;
the useful things of life \Vhich they carry are doctrinals and also
truths tliemselves derived from the Word. That these things
are signified by ships, is evident from the following passages :
" In me shall the isles confide, and the ships of Tarshish in the
beginning, to bring thy sons from far, their silver and their gold
with them," Isaiah Ix. 9 ; where ships of Tarshish denote doc-
trinals and truths derived from the Word; wherefore it is said,
that they should bring their sons, their silver and their gold ;
for by sons are signified they who are in truths ; by silver, the
truth itself; and by gold, good: every one may see, that
ships of Tarshish are not here meant, neither sons, silver and
gold. And in Ezekiel, " In the heart of the sea are thy bor-
ders, thy builders have perfected thy beauty. Of fir-trees
from Senir they builded all thy planks, the cedar from Lebanon
they took to make a mast for thee • of the oaks of Bashan they
made oars; thy bench they made of ivory; the daughter of a
step from the isles of Kitthim ; fine linen in needle-work from
Egypt was thy sail, that it might be to thee for a sign ; blue
and purple from the isles of Elishah was thy covering ; the inhab-
itants of Zidon and of Arvad were thy rowers; thy wise ones,
O Tyre, who were in thee, were thy pilots / the elders of Gebal
and the wise ones thereof were in thee, they have stopped thy
leak ; all the ships of the sea and their mariner's were in thee,
to trade thy tradings," xxvii. 4 to 9 ; speaking of Tyre, by which
are signified the knowledges of good and truth, n. 1201, de-
scribed by such things as relate to a ship, viz., by planks, a
mast, oars, a bench, a sail, a covering, rowers, pilots, and mar-
iners : that all these things are not to be understood according
to the letter, must be plain to every one ; but when the know-
ledges of truth and good, which are Tyre, together with doc-
trinals flerived from the Word, are meant by ships, then all
these things have a beautiful application. And in David,
" How manifold are thy works, O Jehovah ! in wisdom hast
thou made them all ; this sea great and broad in spaces, the7'e
fo the ships, the whale which thou hast formed to sport therein,"
*salm civ. 24, 25, 26. Again, " Let them sacrifice the sacri-
fices of confession, and declare the works of Jehovah with re-
joicing, who go down into, the sea with ships, doin^ work in
many water§ ; they have seen the works of Jehovali, and his
wonders in the deep," cvii. 22, 23, 24 : in this passage also,
ships denote knowledges and doctrinals ; a whale denotes the
common principle of scientifics, n. 42; and whereas ships
6386.]
GENESIS.
567
denote knowledges and doctrinals, therefore it is said, they who
go down to the sea with ships have seen the works of Jehovah,
and His wonders in the deep ; for such things are seen by those
wlio are in knowledges and doctrinals derived from the Word.
And in the Revelation, "The second angel sounded, and as it
were a great mountain burning with fire was cast into the sea ; and
the third part of the sea became blood ; whence the third part
of the creatures which were in the sea, and had lives, died ; and
the third part of the ships was broken,'' viii. 8, 9: a great
mountain burning with fire denotes self-love, n. 1691; the sea
denotes the natural principle where scientifics are, n. 28 ; blood
denotes violence ofi'ered to charity, u. 374, 1005 ; creatures in
the sea having lives, denote scientific truths with goods ; a third
part denotes something not as yet complete, u. 2788 ; their
dying denotes that they have not spiritual life, n. 6119^ hence
the third part of the ships being broken, denotes that the
truths and goods of doctrinals derived from the Word were
falsified : from this interpretation it may be known what is sig-
nified by the above prophecy. But in the opposite sense, ships
signify the knowledges and doctrinals of what is false and
evil, as in Diuiiel, In the time of the end the king of the
south shall strive with him, therefore the king of the north
shall rush against him like a whirlwind, with chariots, and
with horsemen, and with mxiny ships, and shall come into the
lands, and shall overflow and penetrate," xi. 40 ; where the
king of the south denotes truths derived from good, the king
of the north denotes falses derived from evil, chariots with
horsemen and ships denote doctrinals of what is false ; lands
denote churches, of which it is predicated, that falses dei-ived
from evil in the time of the end should overflow and penetrate
them. And in the Revelation, " 'Every pilot and every one who
is employed upon ships, and mariners, and all they who trade
upon the sea, stood afar oft", and cried, seeing the smoke of the
burning of Babylon, saying. What was like unto the great city !
Wo, wo, the great city, wherein were made rich all have
ships in the sea, by reason of her costliness," xviii. 17, 18, 19 ;
that ships here denote the knowledges and doctrinals of what
is false and evil, may be manifest, inasmuch as Babylon denotes
worship which outwardly appears holy, and inwardly is profane ;
that by ships also something else than ships is there meant,
must be obvious to every one. And in Isaiah, "Thus saith
Jehovah your Redee.aer, the Holy One of Israel ; For your
sake I have sent to Babylon, that I may cast down all the bars,
and the Chaldeans, whose cry is in the ships," xliii. 14, w1iei-e
tlie sense is the same. Moreover, falses derived from evil are
signified by ships, in Isaiah ii. 11, 16; xxiii. 1, 14; Psalni
xlviii. 7.
6386. " And his side over to Zidon." — ^That hereby is sig-
568
GENESIS.
[Chap, xlix
nified extension on one part to the knowledges of good and
truth, appears from tlie signitication of side, as denoting exten-
sion on one part ; and from the signification of Zidon, as de-
noting the exterior knowledges of good and of trntli, see n.
1201. In the present case, wliere Zebnlon is treated of, know-
ledges, doctrinals, and scientifics are mentioned, and it is said
that extension on one part is to the knowledges of good and of
truth, also that the conclusion of truth from scientifics is where
doctrinals from the Word are ; therefore it may be expedient
to say what the distinction is between them. Doctrinals are
derived from the Word ; knowledges are derived from those
doctrinals on one part, and from scientifics on the other ; but
scientifics are the fruits of self-experience, and of experience
from others.
6387. Verses 14, 15. Issachar is a hony ass, lying down
amongst burthens. And he shall see rest, that it is good ; and.
the land, that it is pleasant ; and he shall incline his shoxdder
to hear a burthen, and he shall be a servant unto tribute. Issa-
char, signifies recompense derived from works. Is a bony ass,
signifies the lowest service. Lying amongst burthens, signifies
life amongst works. And he shall see rest, that it is good, sig-
nifies works of good without recompense, that they are full of
happiness. And the land, that it is pleasant, signifies that in
that [happiness] are they who are in the Lord's kingdom. And
he shall incline his shoulder to bear a burthen, signifies that
still he labours with all endeavour. And he shall be a servant
unto tribute, signifies that he may merit.
6388. Ver. 14. " Issachar."— That hereby is signified re-
compense derived from works, appears from the representation
of Issachar, as denoting mutual love, which is liire or recom-
pense, see n. 3956, 3957 ; in the present case he denotesre com-
pense derived from works, as is evident from all the particulars
in the internal sense, which are said in this prophecy concern-
ing liim ; in the original tongue, Issachar also signifies hire.
The reason why Issaciiar here signifies recompense derived from
works, when before it signified mutual love, is, because by
Issachar are here meant they who are in a certain species and
appearance of mutual love, that is, of charity towards their
neighbour, and on account of the goods which they do, are
willing to be recompensed ; and thus they not onlj' defile, but
pervert genuine mutual love or charity : for they who are in
geimine mutual love, are in their delight and blessedness when
they do good to tlieir neighbour, for they desire nothing better.
Tliis delight and bles^iednees is what is meant by hire in the
Word; for the delight itself or blessedness is hire, and in the
otlier life, it becomes the joy and liappiness which are in heaven,
thus it becomes heaven to iliem ; for wlien they, who in heaven
are in mutual love, perform use« and do good to others, they
6387—6390.]
GENESIS.
S69
are in such joy and happiness, that they seem to themselves
then first to be in heaven ; this is given them by the Lord, and
to every one according to uses. JBut this happiness vanishes
as soon as they tliink of recompense, for thought concerning
recompense, whilst they are actually in recompense itself, ren-
ders the above love impure, and ])erverts it ; because in such
case they think of themselves, and not of their neighbonr,
viz., that they may render themselves happy, but not others,
unless so far as they are happy themselves. Thus they con-
vert love towards the neighbour into love towards themselves ;
and so far as they do this, so far they are incapable of receiving
the communications of joy and happiness from heaven, for they
concentrate the influx of happiness from heaven in them-
selves, but do not transmit it to others ; and they are like
objects which do not reflect the rays of light, but absorb them.
The objects which reflect the rays of light, appear in light, and
glitter, but those which absorb them appear opaque, and do
not glitter at all; wherefore they who are of this description
are separated from angelic society, as they who have Jiothing
in common with heaven. These are they who are here de-
scribed by Issachar.
6389. " A bony ass." — That hereby is signified the lowest
service, appears from the signification of an ass, as denoting
service, see n. 5958, 5959 ; and from the signification of hone,
as denoting that which has but little of spiritual life, see n.
5560, 5561 ; thus a bony ass denotes the lowest service. For
they who do good for the sake of recompense, perform indeed
uses, and are serviceable, but still they are amongst those who
are in the lowest place in the Lord's kingdom ; for they do not
dispense the good which is communicated to them, except to-
wards those who can recompense them, passing by the rest who
chiefly want their aid ; and if they do good to these latter, it is
with a view to recompense from the Lord, in which case what
they do they regard as meritorious, and thus consider the
Lord's mercy as a debt : hereby they recede from humiliation,
and in proportion as they do this, they recede from a state of
reception of beatitude and happiness through heaven from the
Lord. From these considerations it may be manifest, that in
the other life they are indeed applied to uses, but as the lowest
things of service.
6390. " Lying down amongst burthens." — ^That hereby is
signified a life amongst works, appears from the signification of
lying down, as denoting lite, but obscure life ; and from the
signification of hurthens, as denoting works. Burthens denote
such works, because good towards the neighbonr is not done
from the affection of love towards him, but from the affection
of self-love; the works which flow from the afiection of this
latter love, are as burthens which the viler asses carry, for they
570
GENESIS.
[Chap. xlix.
are amongst the vilest things of service ; for all servitude is
from the affection of self-love and the love of the world, and all
freedom is from the affection of love to the Lord and towards
the neighbour: the reason is, because the affection of the former
love flows-iu from hell, which rules violently ; but the affection
of the latter love flows-in from the Loi'd, Wlio does not rule,
but leads. Hence again it is evident, that they who do good
for the sake of recompense, are the lowest things of service,
and their works are burthens. The like are signified by bur-
thens in the Book of Judges, " The princes in Issachar were
with Deborah, and Issachar also with Barak ; in the valley he
shall be sent under his feet : in the divisions of Reuben were
great resolutions of lieart. Why didst thou sit amongst the bur-
ihenSf to hear the hissings of the flocks ?" v. 15, 16 : in this
passage also Issachar denotes those who are willing to be
recompensed for works ; to be sent in the valley under the feet
denotes to serve in the lowest things; the divisions of Reuben
denote those who are in the knowedges of the truth of faith,
amongst whom are they [who wish to be recompensed for
works], but in a place beneath them ; to hear the hissing of the
flocks denotes contempt from those who are in the good of
charity, who are the flocks ; to sit amongst burthens denotes
amongst meritorious works.
6391. Ver. 15. " And he shall see rest, that it is good." —
That hereby are signified the works of good without recom-
pense, that they are full of happiness, appears (1.) from the sig-
nification of rest, as denoting those tilings which are of heaven,
and thus which are in the good of charity, or in works of good,
without recompense, of wliich we shall speak presently ; and
(2.) from the signification of the expression that it is good, as
denoting that they are full of happiness. The reason why rest
denotes the works of good without recompense, is, because rest
or peace in tlie supreme sense signifies tlie Lord, in the respect-
ive sense heaven, and thus the good M'liich is from the Lord, see
11. 3780, 4681, 5662 ; and because no others are in these things,
signified by rest or peace, than they who are in the good of char-
ity, thus in works of good without recompense, hence by rest
these are signified ; for these are consequent from the series of
things in the internal sense. As to the subject itself, they who do
good merely with a view to recompense, cannot possibly know
that in doing good without recompense, the happiness is so great
tliat it is celestial ; the reason is, because they perceive a hap-
piness in the delight of self-love; and so far as man perceives
delight in this love, so far he does not perceive delight in heav-
enly love, for they are opposite ; as tlie former delight, which
flows from self-love, altogether extinguishes the delight from
heavenly love, insomuch that it is absolutely unknown what
heavenly delight is, and if its quality be described, it is not
6391, 6392.]
GENESIS.
571
believed, and is even denied. This it has been given me to
know from the evil spirits in the otlier life, who, whilst they
lived, did nothing of good to others or to their country, unless
for the sake of tliemselves ; such do not believe that there can
be any delight in doing good without a view to recompense ;
for tliey suppose, if there be no view to recompense, tliat all
delight ceases ; and if they are further told, that when that de-
light ceases, the heavenly deliglit begins, they are annized on
hearing it ; and still more so when they hear, that that heav-
enly delight flows-in through the inmost principle of man, and
aft'ects his interiors with inexpressible felicity ; at this tliey are
more amazed, and say that they cannot comprehend it, yea,
that neither do they will it, for they believe that, should they
lose the delight of self-love, they would be most miserable,
because they would then be deprived of all the joy of life ; they
also call those simple who are in another state. Not unlike
such are they who do works with a view to recompense ; for
they do good works for themselves, and not for others, because
they regard themselves therein, but not their neighbour, nor
their country, nor heaven, nor the Lord, except as those who
are in their debt, and owe them a benefit. Such aie tlie tilings
described in this verse concerning Issachar in the internal sense.
6392. " And the land, that it is pleasant."— That herel)y is
signified that in that happiness are they who are in the Lord's
kingdom, appears (1.) from the signification of land, as denot-
ing the church, and thus also the Lord's kingdom, see n. 662,
1066, 1067, 1413, 1607, 1733, 1850, 2117, 2118, 4447; the rea-
son why land has this signification is, because the land of
Canaan, which is meant by land in the Word, represented the
Lord's kingdom, and this because the church had been there
from the most ancient time, see n. 3038, 3481, 3705, 3686,
4447, 4454, 4516, 4517, 5136; and (2.) from the signification
of being pleasant, as signifying the liappiness appertaining to
works of good without recompense. The reason why it, is said,
that he shall see rest that it is good, and tlie land tliat it is
fleasant, and by each is signified the happiness which is in the
ord's kingdom, is, because to see rest that it is good, has rela-
tion to what is celestial or to good, and to see the land that it
is pleasant, has relation to what is spiritual or to truth, and
this on account of the marriage of good and truth, see n. 6343.
As to what further crincerns happiness in works of good with
out recompense, it is to be noted, that very few at this day
know that there is heavenly happiness in doing good without a
view to recompense ; for they do not know that there is any
other happiness than to be advanced to honours, to be served
by others, to abound in riches, and to live in pleasures; they
are deeply ignorant that above those thijigs there is a happi-
ness which affects the interiors of man, thus that there is n
572
GEIfESIS.
[Chap. xlix.
heavenly happiness, and that this is the happiness of genuine
charity : inquire of the wise of this day, whether they know
that this is heavenly happiness. Hence also it is, that several
reject good works, believing that they cannot have place with
any one, without a view to merit by them ; for they do not
know, that they who are led by the Lord are desirous of no
thing more than to do good works, and that they think ot
nothing less than of meriting by them ; for this principle is in
the new will, which is given by the Lord to those who are
regenerated, inasmuch as that will is the Lord's with man.
6393. " And he shall incline his shoulder to bear a burthen."
— That hereby is signitied that he still labours with all endea-
vour, appears (1.) from the signification of shoulder', as denot-
ing all ability or all endeavour, see n. 1085, 4431 to 4937 ; and
(2.) from the signification of hearing a hurthen, as denoting to
do works for the sake of meriting ; hence by inclining the
shoulder to bear a burthen, is signitied to labour with all en-
deavour to do woi ks for the sake of meriting ; this is called
bearing a burthen, because they do not do good from the affec-
tion of good, thus not from freedom, but from the affection of
self, which is servitude, n. 6390. As to what further regards
those who are desirous of a reward for the works which they
perform, it is to be noted, that they are never contented, but
are indignant if they have not a greater reward than others ;
and if they see others more blessed than themselves, they are
sad and charge them with blame. Neither do they place bless-
edness in internal blessedness, but in external, viz., that they
may be exalted, and that they may have dominion, and be
served by the angels, thus that they may be above the angels,
and consequently be chiefs and grandees in heaven ; when yet
heavenly blessedness consists, not in willing to have rule, nor
in being served by others, but in being willing to serve others,
and to be the least ; as the Lord teaches, " James and John the
sons of Zehedee came, saying, Grant unto its that we may sit^
the one on thy right hand, and the other on thy left, in thy
glory. Jesus said unto them, Ye know not what ye ash / to sit
on my right hand and on my left, is not mine to give, but to
those for whom it is prepared* Ye know that they who are
accounted to rule over the Gentiles, exercise lordship over them,
and their great ones exercise authority upon them y hut it shall
not he so amongst you / hut whosoever wxlleth to he great among
* In our English vei-sion of this passage, after the words, It is not mine to
give, is inserted this interpolation, bnt it shall be given, as if the Saviour intended
to declare, that it was not in his power to confer so high nn lionour, but it was
to be conferred by some otlier ; whereas the passage, without the interpolatioi!,
8!iys no such tiling, but only implies, that the Saviour could not confer the hon-
our except on such as were w a state of preparation to receive it — It is not mint
to give, but (or except) to those for whom it is prepared.
6393, 6394.]
GENESIS.
573
you shall he your minister^ and whosoever of you willeth to he
chief shall he the servant of all j for the Son of Man came not
to he ministered unto, hut to minister,^'' Mark x. 35 to 45. And
that tlicv who do good without a view to recompense, have
]ieaven, He teaches in Luke, " Every one who exalteth himself
shall he humhled, hut he loho humhleth himself shall he exalted.
"SVlien thou niakest a dinner or a supper, call not thj friends,
nor thy brethren, nor thy kinsmen, nor rich neighbours, lest the_y
also bid thee again, and a recompense he made thee : but when
thou makest a feast, call the poor, the maimed, the halt, the
blind, then thou shall he Messed, for they cannot recompense
thee I for thou shalt he recompensed at the resurrection of the
just,'' xiv. 11 to 14 ; the recompense in the resurrection of the
just is internal happiness from doing well without recompense,
which iuippiness they receive from the Lord when they perform
uses ; and they who love to serve without recompense, in pro-
portion as such love increases, are appointed to preside over
more noble uses, and actually become greater and more pow-
erful than othei-s. They who do good works with a view to
recompense, say also, because they know from the Word, that
they are willing to be the least in heaven, but at the time they
think, by so saying, to become great; thus they are still influ-
enced by the same end : but they who do good without recom-
pense, do not actually think about bein^ eminent, but only
about being serviceable. See what was said and shown before
concerning merit derived from works ; as, what is the quality
of such in the other life, that they appear to cut wood and to
mow grass, n. 1110, 1111, 4943 ; how they are represented, n.
1774, 2027 ; that they who have done good with a view to self
and the love of the world, receive no recompense for that good
in the other life, n. 1835 ; that they who place merit in works,
interpret the "Word according to the letter in their own favour,
and that they deride its interior contents, n. 1774, 1877 ; that
true charity is void of every thing of merit, n. 2340, 2373, 2400,
3816 ; that they who separate faith from charity consider the
works which they have done as meritorious, n. 2373 ; that they
who enter into heaven, put off from themselves the proprium
and merit, n. 4007 ; that to believe that they do good from
themselves, and that they merit by that good, is the case witli
several in the beginning of reformation, but that they put off
the belief, as they are regenerated, n. 4174.
6394. " And he shall be a servant unto tribute." — Tliat
liereby is signified that he may merit, appears from the signifi-
cation of heing a servajit unto trihute, as denoting to be subject
and to serve ; and whereas it is said of those who wish to merit
by works, that they are bony asses, lying down amongst bur-
thens, and that they incline the shoulder to bear a burthen, by
being a servant to tribute are also signified they who wish to
574
gent:sis.
[Chap. xlix.
merit by works, for that such are the lowest things of service,
see above, n. 6389. That to serve for ti ibute denotes to be sub-
ject and to serve, is evident from Moses, " When thou comest
to a city to tight against it, thou shalt invite them to peace ;
but it shall come to pass, if it shall answer thee for peace, and
shall open unto tliee, that all the people which is found in it
shall he tributary unto thee, and shall serve thee," Deut. xx.
10, 11. And in Jeremiah, " How hath the city great in peo-
ple dwelt solitary, she is become as a wid ow I she that was
great amongst the nations, who ruled in the provinces, z>
come a tributary^''' Lam. i. 1 ; where it is evident that by be-
coming tributary, and by a tributary, is signified to serve. And
in Matthew, " Jesus said, What thinkest thou, Simon ? of whom
do the kings of the earth receive tribute or custom, ? of their
own sons, or of sti'angers ? Peter saith unto him, Of strangers.
Jesus sait«li unto him, Then are the sons free ; notwithstanding,
lest we should be an offence to them, go to the sea, and cast in
a liook, and take up the lish that first cometh up ; when thou
hast opened his mouth, thou shalt find a piece of money ; that
take, and give for me and thee," xvii. 25 — 27 ; in this passage
also, by giving tribute or custom are meant they who serve,
whorefbre it is said that the strangers should give, and the sons
should be free, for strangers are servants, n. 1097 ; that Peter
should take up a fish out of the sea, and should find in its mouth
a piece of money, which he was to give, represented that the
lowest natural principle, which is a thing of service, should do
this ; for fishes signify that natural principle.
6395. Verses 16 — 18. Dan shall judge his people, as one
of the tribes of Israel. Dan shall be a serpent on the way, a
serpent-arrow on the path, biting the heels of the horse, and
his rider shall fall backvxird. I wait for thy salvation, 0 Je-
hovah. Dan, signifies those who are in truth and not as yet
in good. Shall judge his people as one of the tribes of Israel,
signifies that he is one of the truths in general which the tribes
of Israel represent. Dan shall be a serpent on the way, signi-
fies their reasoning concerning truth, because good does not as
yet lead. A serpent-arrow on the path, signifies from truth
concerning good. Biting the heels of the horse, signifies falla-
cies from lowest nature. And his rider shall fall backward,
signifies that hence there is a receding. I wait for thy salva-
tion, O Jehovah, signifies unless the Lord brings aid.
6396. Ver. 16. " Dan."— That hereby are signified they who
are in truth, and not as yet in good, appears from the represen-
tation of Dan, as denoting the good of life, see n. 3921, 3923;
but here denoting those who are in some good of life froni
truth, but not as yet from good. For man, who is regenerated
by the Lord, is first in truth, and not in any good of life from
truth ; next, he is in the good of life from truth, but not as yef
6395, 6396.]
GENESIS.
575
from good ; afterwards, Avhen he is regenerated, lie is in the
good of life from good, and then he perceives truth from good,
and multiplies it with himself; these are the steps of rt'2:eTiera-
tion. By Dan are meant those who are in the good^of life
from truth, but not as yet from good ; the good with tliem lifes
concealed in truth, being as yet deeply stored up therein, it
gives tJiem the alfection of truth, and impels them to live
according to truth. They who are of this description are in th(
Lord's kingdom, but whereas they do not perform good from
good, but from truth, that is, not from any new will-principle,
but from the intellectual principle, thus not so much from love,
as from obedience because it is so commanded, therefore they
are amongst those in the Lord's kingdom who are in the first
or ultimate heaven. These are they who are represented by
Dan ; for in this prophecy of Israel, in the internal sense, by
his twelve sons are described in general as to quality all who
are in the Lord's kingdom. That they wlio are signified by
Dan are in the ultimate heaven, or in the ultimate principle
of the Lord's kingdom, because they are in truth, and not as
yet in good, was represented by the lot for Dan falling last,
when the land of Canaan was distributed for an inheritance
amongst the tribes. Josh. xix. 40 to 48 ; and that on this occa-
sion tlieir inheritance lay in the extremity of that land, Jndg.
xviii. ; for the lot was cast before Jehovah, Josh, xviii. 6,
wherefore it befell every one according to his representation.
That the land of Canaan represented the Lord's kingdom, see
n. 1607, 3038, 3481, 3705, 4447, 44.54; and hence all the bor-
ders thereof were representative, n. 1607, 1866, 4116; thus the
ultimates of that land represented the ultimates in the Lord's
kingdom, n. 4240 ; wherefore Dan represented those who are
in tlie ultimates there; for truth, before it is conjoined with
good, is in the ultimate ; but if truth be altogether separated
from good, it is not then in any border of the Lord's kingdom,
but is out of it. That the inheritance of Dan was the ultimate
of the land of Canaan, is manifest from this consideration, that
when the extent of that land was described, it was said, '''•from
Becrsheba even to Dan^'' 2 Sam. iii. 10; xvii. 11 ; xxiv. 2, 15 ;
1 Kings iv. 25 : by Beersheba, in those passages, is signified
the inmost of the land, by reason that Abraham and Isaac dwelt
there ; this was before Jerusalem and Zion were made the in-
most of the land. The quality of those who are in truth, and
not yet in good, was also represented by the Danites who ex-
plored the land where they might dwell. Judges xviii., in that
they led away a Levite out of the house of Micali, and took
away the ephod, the teraphim, the graven image ; whereby is
signified the worship of those who are in truth and not yet in
good, for they adore external things, and disregard the inter-
nal : no one except he who is in good, has a perception of in-
576
GENESIS.
[Chap. xVix.
teriial things. That this was represented by the Danites in the
above passage, may be manifest from this consideration, that all
tlie historicals of the Word, as well those in the Books of
Moses, as those in the Books of Joshua, of Judges, of Samuel,
juid of the Kings, are representative of the celestial and spirit-
ual things of the Lord's kingdom ; so also this historical in the
Book of Judges concerniiig the Danites. As to what further
concerns those who are in truth and not yet in good, their
quality is described in what now follows concerning Dan in the
internal sense.
6397. " Shall judge his people, as one of the tribes of
Israel." — That hereby is signitied, that it is one of the truths in
general which the ti ibes of Israel represent, appears (1.) from
the significatioTi oi judging, as denoting truth in its office, of
which we shall speak presently ; (2.) from the signification of
peojjle, as denoting those who are in truth, see n. 1259, 1260,
2928, 3295, 3581, 4619 ; in the present case, those who are in
truth and not yet in good, for these are Dan or the people of
Dan, n. 6396 ; and (3.) from the representation of the tribes of
Israel, as denoting all the truths and goods of faith in general,
see n. 3858, 3926,^3939,4060, 6335; hence by " he shall judge
liis people, as one of the tribes of Israel," is signified that tliis
truth, represented by Dan, is also amongst the general ti-uths,
which the tribes of I?v«-ael represent. The reason why judging
liis people denotes truth in its office, is, because by the tribes
of Israel are represented all truths in general, as may bo mani-
fest from the passages above referred to ; and truths are what
judge: thus, by judging his people, is signified truth in its
office. It is written in the Word, that four and twenty elders
are to sit upon thrones, and judge nations and people ; and
that the twelve apostles in like manner are to sit upon thrones,
and judge the twelve tribes of Israel : he who is not acquainted
with the internal sense of the Word, will believe that it will
be so literally ; but how this is to be understood, may be mani-
fest, when it is known from the internal sense what is signified
by the four and twenty elders, and what by the twelve apos- ^
ties also what by thrones, viz., all truths in their complex
according to which judgment is effected. The like is here meant
by judging the people as one of the tribes of Israel ; not that
they, or any of their elders, are to judge, but the truths them-
selves, which are signified by them, consequently the Lord
alone, for from Him all truth proceeds. Concerning the four
and twenty elders, that they are to sit upon thrones and to judge,
it is tlius written in the Kevelation, " Around the throne were
four and tv)enty thrones, and upon the thrones I saw four and
tvsenty elders sitting, clothed in white raiment, who had on their
heads golden crowns," iv. 4 ; xi. 16 ; and again, " Isaw thrones,
asid tJuy sat upon ihem, and judgment was given unto them.^''
G397, 6398.J
GENESIS.
577
Rev. XX. 4. Concerning the twelve apostles it is thus written
in Matthew, " Jesus said, Ye who have followed me in the
regeneration, when the Son of Man shall sit upon the throne
of his glory, ye also shall sit upon twelve thrones judging the
twelve tribes of Is?'ael" xix. 28. And in Luke, " I appoint unto
you a kingdom, as my Father hath appointed unto me ; that ye
may eat and drink on my table in my kingdom, and sit on
thrones judging the twelve trihes of Israel,^'' xxii. 29, 30. That
in these passages are not meant four and twenty elders, nor
twelve apostles, but all truths and goods in general, may appear
from this consideration, that no man, nor even any angel, can
judge any one ; for no one but the Lord alone can know what
is the quality of the interiora, aiid what their quality will be,
and this to eternity. That by the twelve apostles similar things
are signified as by the twelve tribes, viz., all truths and goods
in the complex, see n. 2129, 2553, 3488, 3858. From these con-
siderations then, it is evident, that by Dan judging his people
as one of the tribes of Israel, is signified that the truth, which
is represented by Dan, is one amongst the general truths by
which judgment is effected.
6398. Yer. 17. " Dan shall be a serpent on the way."— That
hereby is signified their reasoning concerning truth because
^od does not yet lead, appears (1.) from the representation of
jDan, as denoting those who are in truth and not yet in good,
see above, n. 6396 ; (2.) from the signification of a serpent, as
denoting reasoning from the sensual principle, of which we shall
speak presently ; and (3.) from the signification of way, as
denoting truth, see n. 627, 2333 ; thus by Dan being a serpent
on the way, is signified their reasoning concerning truth, be-
cause good does not yet lead. What the quality of that rea-
soning is, and of the truth thence derived, will be shown in
what follows. The reason why a serpent denotes reasoning from
the sensual principle, is, because the interiors of man are repre-
sented in heaven by animals of various kinds, and hence in the
Word are signified by the same ; the sensual tilings of man were
represented by serpents, because sensual things are the lowest
appertaining to man, and respectively as earthly things, and as
It were creeping, as also may be manifest from the forms through
which sensual things flow, whereof, by the divine mercy of the
Lord, we shall speak elsewhere. Hence those sensual things
were represented by serpents; insomuch that the Lord's Divine
sensual [principle] was represented by the brazen serpent in the
wilderness, n. 4211; and the prudence and circnnispection,
which exist in externals, are signified by serpents, in Matthew,
'• Be ye prudent a-s serpents, and simple as doves," x. 16. But
when man is in the sensual principle, and removed from the
internal, (as is the case with those who are in truth and not yet
in good.) and speaks from the sensual principle, then by serpent
VOL. TL 3'7
578
GENESIS.
[Chap. xlix.
is signified reasoning : in this passage therefore, where Dan is
treate'l of, by serpent is signified reasoning concerning trutli.
because good does nof as yet lead. In other cases also, malice,
cunning, and deceit are signified by serpents, but by poisonous
serpents, as by vipers, and the like ; the reasoning of these is
poison. That serpent denotes reasoning from the sensual prin-
ciple, see n. 195 — 197; and that serpent denotes all evil in
general, and that evils are distinguished by different kinds of
serpents, see n. 251, 254, 257.
6399. " A serpent-arrow on the path."— That hereby is sig-
nified reasoning from truth concerning good, appears (i.) from
the signification of a serpent-arrow^ as denoting reasoning con-
cerning good, of which we shall speak presentlj' ; and (2.) from
the signification of path, as denoting truth, see n. 627, 2333,
3477. Tiie reason why a serpent-arrow on the path denotes
reasoning from truth concerning good, is, because by a serpent
is signified reasoning, thus by a serpent-arrow the reasoning
which projects itself, viz., from truth to good ; for truth apper-
taining to those who are represented by Dan, is beneath, and
good is above.
6400. " Biting the heels of the horse."— That hereby are
signified the fallacies from lowest nature, appears (1.) from the
signification of biting, as denoting to adhere and thereby to
occasion hurt; and (2.) from the signification of the heels of a
horse, as denoting fallacies derived from lowest nature : for the
heel is the lowest natural and corporeal principle, see n. 259,
4938 to 4952 ; and a horse denotes the intellectual principle,
n. 2761, 2762, 3217, 5321, 6125; in the present case a horse
denotes fallacies, because it is the intellectual principle of the
lowest natural or sensual principle. That they who are in truth
and not yet in good, are in fallacies derived from lowest nature,
may be manifest from this consideration, that truth is not in
any light, unless good belong to it, or be in it ; for good is like
a flame which emits light from itself, and where good in such
case meets with any truth, it not only illuminates it, but also
introduces it into its own light to itself They, therefore, who
are in truth, and not yet in good, are in shade and darkness,
because truth has nothing of light from itself, and the light
which they derive from good is faint, like a light which is going
out ; wherefore when such think and reason concerning truth,
and from truth concerning good, they are like those who in
darkness see phantasms, and believe them to be real bodies ; or
•who in the shade see marks on a wall, and by phantasy make
some image of them, as of a man or animal ; and yet when the
light arises, it appears that they are mere marks without any
image: the case is the same with the truths appertaining to
them, for they see as truths those things which are not truths,
but which are rather to be likened to tlie phantasms and mark-
6399—6401.]
GENESIS.
579
ings on a wall. All the heresies within the church have existed
from such also who have been in any truth derived from the
Word, but not in good, for what was heretical appeared to them
altogether as trutli ; and in like manner the falses within the
church : that they who have promulgated these latter, have not
been principled in good, may be manifest from this considera-
tion, tliat they have rejected the good of charity far behind the
trnth of faith, and have devised such tenets as do not in any
way agree with the good of charity. It is said that tliey who
are in truth, and not yet in good, reason concerning good and
truth from fallacies derived from lowest nature ; it may there-
fore be expedient to say what is meant by fallacies. Let the
life of man after death be taken for an example : they who are
in fallacies derived from lowest nature, as are they who are in
truth and not yet in good, do not believe that any thing in man
lives except his body, and that when man dies, he cannot possi-
bly rise again, unless he again receives his body ; if they are
told, that the interior man is what lives in the body, and is
raised up by the Lord when the body dies, and that that man
has a body like that which spirits or angels have, and that he
sees, hears, speaks, is in consort with others, and appears to him-
self altogether as a man, like a man in the world, they cannot
comprehend these statements ; the fallacies derived from lowest
nature make them believe that such things are impossible, es-
pecially as they do not see them with the eyes of their body.
Such persons also, when they think concerning the spirit or soul,
cannot form any idea at all concerning it, except such as they
form of the invisible things in nature ; whence they make it
either as a mere breathing principle, or as an aerial, etliereal,
or flaming principle, some as a pure thinking principle, which
has scarcelj' any vitality, until it is again conjoined to the body ;
these are their thoughts, in consequence of all interior things
being in shade and darkness to them, and external things only
in the light. Hence it is evident how easily they may slide
into error; for if, concerning the body, they think only how it
shall again coalesce, and concerning the destruction of the
world, that for so many ages it has been in vain expected, and
concerning brute animals that they have a life not unlike the
life of man, and that there are no instances of the dead appear-
ing, and declaring the state of their life ; when they think these
and other such things, twey easily recede from a belief in the
resurrection, and so in several other cases ; the reason is, because
they are not in good, and by good in light. Inasmuch as their
state is such, it is also said, "And his rider shall fall backward;
I wait for thy salvation, O Jehovah," whereby is signified, that
hence comes recession, unless the Lord brings aid.
6401. "And his rider shall fall backward."— That hereby is
signified, that hence comes recession, appears from the signifi-
580
GENESIS.
[Chap. xlix.
cation oi falling backward^ as denoting to recede, viz., from
truth ; and from the signification o^ rider, as denoting him who
is in fallacies derived from lowest nature ; that those fallacies
are signified by the horse, may be seen just above, n. 6400 ;
wherefore by his rider are signified they who are in fallacies ;
how this case is, has been shown just above. Since by Dan
are signified they within the church who are such as above
described, n. 6400, and who thus are amongst the last in the
Lord's kingdom, therefore by Dan are also signified they who
from fallacies forge falses and dispei-se them ; the falses of such
are also called horses, and their reasonings concerning truth
and good serpents, in Jeremiah, " The snorting of his horses
was heard from Dan: the whole land trembled at the voice of
t/ie neighings of his mighty ones : and they came and consumed
the land and its fulness ; the city, and those that dwell therein :
for, behold, I send into you serpent-cockatrices, which will not
be charmed, and they shall bite you," viii. 16, 17.
6402. Vec. 18. "I wait for thy salvation, O Jehovah."—
That hereby is signified unless the Lord brings aid, appears
from the signification of waiting for salvation, as here denoting
to bring aid : that Jehovah is the Lord, see n. 1343, 1736, 2156,
2329, 2447, 2921, 3023, 3035, 5663, 6303. As to the aid which
the Lord brings when they, who are in truth and not yet led
by good recede, (which is signified by the rider falling back-
ward, and waiting for the salvation of Jehovah,) it is to be
noted that they look downwards or outwards, for they are not
yet in good ; but they who are in good, as the regenerate are,
1m ik upwards or inwards; for when man is regenerated, the
order is thus changed. Inasmuch as they who are in truth,
ami not yet in good, look downwards or outwards, they are
also amongst those who belong to the province of the external
skin in the Grand Man ; for the external skin is turned out-
wai'ds from the interiors of the body, and takes the sense of its
touch from those things which are without, bnt not sensibly
from those which are within ; hence it is evident that they are
ill the Lord's kingdom, because also in the Grand Man, but in
the ultimates thereof. Concerning those who constitute the
skin, see n. 5552 — 5559.
6403. Yerse 19. Gad, a troop shall depopulate him, and he
shall depopulate the heel. Gad, signifies works from truth and
not yet from good. A troop shall depopulate him, signifies works
without judgment, that they shall disturb from truth. And he
shall depopulate the heel, signifies want of order thence in the
natural principle.
6404. Ver. 19. "Gad." — That hereby are signified works
from truth and not yet from good, appears from the significa-
tion of Gad, as denoting works, see n. 3934, 3935, in the present
case works from truth and not yet from good, as is evident
6402—6405.]
GENESIS.
581
from the description thereof in the internal sense. This also
follows in order, for b}- Dan, just above, are represented those
who are in truth and not yet in good, n. 6396 ; here now by
Gad are represented those who are in works from truth, and not
yet from good. The quality of tlioi^e works will be shown in
what now follows.
6405. "A troop shall depopidnte him." — That hereby are
signified works witnout judgnienr, rh:it they will disturb from
truth, appears (1.) from the significiition of a troop, as denoting
works, see n. 3934; in the present case works without judg-
ment, for they wlio do works from truth and not yet from good,
have the understanding obscured, but they who do works from
good, have the understanding illustrated, because good illus-
trates ; for the light of truth from the Lord flows-in to the intel-
lectual principle through good, and thus into truth, but not into
truth immediately. The case herein is like that of the light of
the sun, which flows-in by heat into the subjects of the vegeta-
ble kingdom, as into trees, plants, and flowers, and causes tliem
to grow and flourish, but not immediately ; for when the light
flows-in without heat, as in the time of winter, nothing grows
and flourishes. (2.) From the signification of depopulating him,
as denoting to disturb from truth. But it may be expedient to
say who they are, that are here signified by Gad : they are
such as fall into mistakes concerning truth, and yet do works
from such mistake, thus do works not of truth, still less of good :
by works derived from this source they are disturbed from
truth, for as soon as a man who is in truth and not yet in good,
brings any thing into act from a religious principle, he after-
wards defends it as if it was the veriest truth, and abides in it ;
nor does he admit amendment, except so far as he comes into
good, for by the act he imbues it, and loves it. Thus works
disturb him from truth ; besides that he believes those things
to be truths which are not truths ; for these persons also, like
those who are signified by Dan, judge from the sensual prin-
ciple, thus without judgment. Let this case be illustrated by
examples : when a man accounts every one equally his neigh-
bour, and thereby does good equally to the evil and to tlie good,
and by thus conferring benefits on the evil, does mischief to
others, when he has occasionally committed such acts, he after-
wards defends them, saying, that every one is his neighbour,
and that it is no matter of concern to him what be the quality
of his neighbour, provided he himself does good : thus lie does
works witiiout judgment, and also contrary to the very truth,
which teaches that all are neighbours, but in a different degree,
and that they who are in good are especially the neighbour,
see n. 2417, 3419, 3820, 5025. By Gad also are signified they
who place all salvation in works alone ; like the Pharisee, of
whom the Lord saith in the parable, " The Pharisee stood and
582
GENESIS.
[Chap. xlix.
prayed thus with himself, God, I thank thee that I am not as
other men are, extortioners, unjust, adulterers, or even as this
publican ; I fast twice in the week, I give tithes of all that I
possess," Luke xviii. 11, 12 ; thus he accounted external things
as the veriest truths. They who are such, are also in the Lord's
kingdom, but in the threshold ; wherefore the Lord saith, " I
tell you, the publican went down to his house justified rather
tlum the Pharisee," verse 14 of the same chapter, thus that the
Pharisee also went down justified, because he had done works
from obedience to what is commanded. Li a word, by Gad
are represented those who call that truth which is not truth,
and from that non-truth do works ; hence their works are as
truths, for works are nothing else but the will and understand-
ing in act; what saves them is the intention of doing good, and
sometliing of innocence in their ignorance. They who are in
external works from the non-truth which they believe to be
truth, are signified by Gad also in Isaiah, " Ye are they who
Itusake Jehovah, who forget the mountain of my holiness, who
i^pread out a table for Gad, and offer a drink-offering to Meni,"
Ixv. 11 ; where to spread out a table for Gad, denotes to be in
woiks alone. And in Jeremiali, "Against the sons of Amnion
thus saitli Jehovah to Israel, Hath he no heir ? wherefore doth
their Hng inherit Gad, and his people dwell in the cities there-
of V xlix. 1 ; where to inherit Gad, denotes to live in works
grounded in non-truths : the sons of Ammon are they who
falsify truths, and live according to them when falsified, n.
2468 ; to whom these things concerning Gad are applied by the
prophet.
6406. " He shall depopulate the heel." — That hereby is
signified want of order thence in the natural principle, appeai-s
(L) from the signification depopulating, as denoting to disturb
from truth, see just above, n. 6405, thus to disturb order, or
to cause a want of order ; and (2.) from the signification of heel.
as denoting the lowest natural principle, see n. 259, 4938 to
4952 : hence it is evident, that by " he shall depopulate the
heel," is signified a want of order in the natural principle.
Tliey who do works from truth, and not yet from good, must
necessarily occasion a want of order in their natural principle,
foi- works affect that principle ; and consequently they must
necessarily so far close to themselves interior things, for the
plane in which interior things terminate, is the natural prin-
ciple ; and if this principle be without order, tlie things which
flow-in from the interiors become without order also ; and the
things which are without oi'der, are dark and opaque : wherefore
they cannot see what truth is, but in that opaque and dark
principle they seize as truth that which is not truth, aiid from
this non-trutli they perform works. Moreover, works are in
the highest degree necessary, for they are charity and faith in
6406—6408.] GENESIS.
583
effect and in life ; and who cannot see that without them there
is no charity? Works are nothing but essential good and truth
in an external form ; for when good which is of the will, and
truth which is of the understanding, are put forth into act, they
are called works : hence it is evident, that such as the good
and truth are, such are the works.
6407. Verse 20. From Asher, his bread is fat, and he shall
give the delights of a king. From Asher, signifies the blessed-
ness of the affections. His bread is tat, signilies what is delight-
ful from good. And he shall give the delights of a king, signifiea
what is pleasant from truth.
6408. Yer. 20. "From Asher."— That hereby is signified
the blessedness of the affections, viz., the celestial affections,
which are of love to the Lord, and of charity towards the neigh-
bour, appears from the representation of Asher, as denoting
the happiness of eternal life, and the blessedness of the affec-
tions, see n. 3938, 3939 ; Asher also is so called from blessed-
ness. That blessedness cannot easily be described, because it
is internal, and seldom in any case manifests itself in the body,
thus seldom to the sense ; for man, during his life in the body,
has a distinct sensation of those things which exist in the body,
but a very obscure one of those which exist in his spirit, for
whilst man is in the body, worldly cares are an impediment.
The blessedness of the affections cannot fiow-in so far as into
the sense of the body, unless natural and sensual things be
reduced to agreement with interior things, and even then only
obscurely, as a tranquil principle arising from contentment of
mind ; but after departure out of this life it manifests itself,
and is perceived as a blessed and happy principle, affecting in
this case both the interiors and exteriors. In a word, the
blessedness of celestial affections is that of the soul or spirit
itself, flowing-in by an internal way, and penetrating towards
the body, where it is received so far as the delights of natural
and sensual love do not obstruct. This blessedness is not at
all given to those w^ho are in the delight of self-love and the
love of the world, for these loves are totally opposite to it ;
wherefore also they who are in these loves cannot at all com-
prehend that any blessedness is given, except that of being
exalted to dignities, being worshipped as deities, abounding in
riches, and possessing greater wealth than others. If they are
told, that the delight arising from these loves is external, and
perishes with the body, and that what thence remains in the
mind is turned after death into sadness and gloominess, such
as prevail in the hells; and that there is an internal deliglit
which is the satisfaction and happiness enjoyed by those wiio
are in heaven : these things they do not all comprehend,
because the external principle rules in them, and the internal
78 closed. From these considerations it may be known what is
584
GENESIS.
[Chap, xlix
meant by the blessedness of the affections, which is signified
by Asher.
6409. " His bread is fat." — Tliat hereby is signified delight
derived from good, appears from the signification of fat^ as
denoting delight, for by fiitness is signified what is celestial, or
the good of love, see n. 353, 5943 ; but when the expression
fat is used, adjoined to bread, which signifies the good of love,
it signifies the delight which is of that love. That bread signi-
fies the good of love, see n. 276, 680, 2165, 2177, 3464, 3478,
3735, 3813, 4211, 4217, 4735, 4976, 5915.
6410. " And he sliall give the delights of a king."— That
hereby is signified what is pleasant derived from truth, appears
(l.)from the signification ok delights, as denoting what is pleas-
ant ; and (2.) from the signification of a khig, as denoting truth,
see n. 1672, 1728, 2015, 2069, 3009, 4575, 4581, 4966, 5044,
6148 ; thus, to give the delights of a king, denotes what is
pleasant derived from truth. The reason why mention is made
of each, viz., of the delight derived from good, and of the pleas-
antness from truth, is on account of the heavenly marriage in
each thing of the Word, n. 6343. The delight derived from
good, and the pleasantness from ' truth, which constitute the
blessedness in heaven, do not consist in idleness, but in activity ;
for what is delightful and pleasant in idleness becomes unde-
lightful and unpleasant ; but what is delightful and pleasant in
activity remains and continually elevates, and constitutes bless-
edness. With those who are in heaven, activity consists in
performing uses, which to them is the delight derived from
good, and in relisiiing truths with a view to uses, which is the
pleasantness derived from truth.
6411. Verse 21. Naphtali is a hind let loose, giving dis-
courses of elegance. Naphtali, signifies the state after tempta-
tions, is a hind let loose, signifies the freedom of natural affec-
tion. Giving discourses of elegance, signifies gladness of the
mind.
6412. Ver. 21. " Naphtali."— That hereby is signified the
state after temptations, appears from the representation of
Naphtali, as denoting temptation, and also the state after
temptations, see n. 3927, 3928 ; Naphtali also is so named
from strugglings, which in the spiritual sense are temptations.
6413. " Is a hind let loose." — That hereby is signified the
freedom of natural affection, appears (1.) from the signification
of a hind, as denoting natural affection, of whicli we shall speak
presently ; and (2.) from the signification of being let loose, as
denoting liberty, for when a hind, which has been taken, is let
loose, then it has liberty. Deliverance from a state of tempta-
tions is compared to a liind let loose, because tlie liind is an
animal of the forest, loving liberty more than other animals ;
in which property the natural principle also resembles it, for
6409—6413.]
GENESIS.
585
tins principle loves to be in the delight of its affections, and
consequently in liberty, for liberty is freedom of the affections.
Natural affection is signified by a hind, because it is amongst
the beasts significative of the affections, as are all those which
are for food and use, such as lambs, sheep, she-goats, kids,
he-goats, also oxen, heifers, and likewise cows; but these beasts
are also significative of spiritual affections, because burnt-offer-
ings and sacrifices were made of them ; whereas hinds, as they
were not applied to such a use, were significative of the natural
affections. That beasts signify affections, may be seen in n. 45,
46, 142, 143, 246, 714, 715, 719, 776, 1823, 2179, 2180, 3519,
6198 ; and that the reason why they signify affections, is from
representatives in the world of spirits, in n. 3218, 5198. The
natural affections are also signified by liinds in David, "Jeho-
vah rtiaketh my feet like hinds' feet, and setteth me upon mine
high places," Psalm xviii. 33. And in Habakknk, " Jehovih
the Lord is my strength, who setteth my feet like hinds' feet^
and causeth me to walk upon mine high places," iii. 19 ; to set
the feet like hinds' feet, denotes the natural principle in liberty
of the affections ; that feet denote the natural principle, see n.
2162, 3147, 3761, 3986, 4280, 4938—4952, 5327, 5328. That
to set the feet as hinds' feet has this signification, may be mani-
fest from this consideration, that to make the feet nimble and
active in running like hinds' feet, is not any thing spiritual ;
but that something spiritnal is involved, is evident from what
presently follows in the above passage, that Jehovah will place
and cause to walk upon high places, whereby is signified spirit-
ual affection, which is above the natural. The ca"se is the same
with this passage in Isaiah, " The lame shall leap as a hart^'*
XXXV. 6, for by the lame is signified one who is in good, but not
yet in genuine good, n. 4302. So in David, "^s the hart hray-
eth on the streams of waters, so my soul lifteth up its voice to
thee," Psalm xlii. 1 ; in this passage, the hart denotes the affec-
tion of truth ; to bray upon the sti-eams of waters denotes to
desire truths : that waters are truths, see n. 2702, 3058, 3424,
4976,5668. And in Jereniiali, " From the daughter of Zion
all her honour is departed, her princes have hecome like harts
that have not found pasture'' Lam. i. 6; where the daughter
of Zion denotes the affection of good, which affection is of the
celestial church, n. 2362 ; princes denote the primary truths of
that church, n. 1482, 2089, 5044, which are compared to harts,
whereby are signified the affections of natural truths ; and by
the harts not finding pasture, are signified natural affections
without truths and their goods : that pasture denotes truth
and the good of truth, which sustain the spiritnal life of man,
may be seen in n. 6078, 6277. In like manner by hinds in
Jeremiah, "The earth w:i< chapped, because there was no rain
on the earth, the husbandmen were ashamed, they have covered
586
GENESIS.
their head, because also the hind hath calved in the Jidd, hnt
forsook it, because there was no grass," xiv. 4, 5 ; tlie liiiul
denotes the affection of natural good ; calving in the field, de-
notes to conjoin the natural affections with the spiritual which
are of the church ; but whereas those affections were without
truths and goods, it is said that she forsook, because there was
no grass. Every one may see that there is an internal sense in
M'hat is here said concerning the hind ; for without such a sense,
what could be here meant by the hind calving in the field, and
forsaking, because there was no ^rass ? In like manner in
David, " The voice of Jehovah maJceth the hinds to calve, and
maketh bare the forests ; but in his temple every o;ie saith
glory," Psalm xxix. 9 ; that there is an internal sense in this
expression, " the voice of Jehovali maketh the hinds to calve,"
is manifest from this consideration, that immediately afterwards
it is said, " in his temple every one saith glory," which words,
without a spiritual sense, do not cohere with those which pre-
cede concerning hinds and forests.
6414. " Giving discourses of elegance." — That hereby is sig-
nified gladness of the mind, appears from the signification of
discourses of elegance, as denoting gladness of the mind ; for
when the mind is glad and cheerful, it speaks elegant things.
That after temptations there is gladness and delight, see n. 1992,
3696, 4572, 5628.
6415. From what has been said by Israel in this prophetic
declaration concerning Dan, Gad, Aslier, and Naphtali, it
appears manifestly that there is an internal sense ; and that
without the internal sense scarcely any thing can be understood
and known of what is properly meant, as that Dan shall be a
serpent on the way, a serpent-arrow on the path, biting the
heels of the horse, and that his rider shall fall backward ; that
a troop shall depopulate Gad, and he shall depopulate the heel ;
that Asher's bread shall be fat, and he shall give the delights
of a king; and that Naphtali is a hind let loose, giving dis-
courses of elegance. Without a key from the internal sense, who
can know what these things are and moan ? That they were
not said of the sons of Jacob, nor of the tribes, is evident from
this consideration, that nothing of the sort here described befell
them in the last end of days ; when yet Israel saith, that he
would tell them what should then befall them, verse 1 ; and
inasmuch as they were not said concerning 'Jiem, it follows that
they were said of such things as are represented by them :
what those things are, and of what sort^ has been explained in
the preceding pages.
6416. Verses 22 — 26. Joseph is the sor, of a fruitful one,
the son of a fruitf ul one on a fomdain, of a daughter, she
walketh upon a wall. They embitter hiv^, and shoot at him,
and thb archers hold him in hatred. J nU he shall sit in ihi
641-t— 6417.]
GENESIS.
raight of his how, and the arms of his hands are strengthened
hy the hands of the powerful Jacob / hence the shepherd, the
stone of Israel. From the God of thy father, and he shall help
thee ; and with Schaddai, and he shall bless thee with the bless-
ings of heaven from above, with the blessirigs of the deep lying
beneath, with the blessings of the breasts and of the womb. The
blessings of thy father shall prevail over the blessings of 7ny pro-
genitors, even to the desire of the hills of an age ; they shall hi
for the head of Joseph, and for the crown of the head of the
JVasarite of his brethren. Joseph is the son of a fruitful one,
signifies tlie spiritual church, in the supreme sense the Lord as
to the Divine Spiritual principle, Tlie son of a fruitful one on
a fountain, signifies fructification from truth derived from the
Word. Of a daughter, she walketh upon a wall, signifies to
fight against falses. They embitter him, signifies resistance
from falses. And shoot at him, signifies that from them they
fight. And the archers hold hiin in hatred, signifies with all
enmity. And he shall sit in the might of his bow, signifies that
he is safe by the combating truth of doctrine. And the arms
of his hands are strengthened, signifies the ability of the powers
of combating. By the hands of the powerful Jacob, signifies
by the omnipotence of the Lord's Divine Human [principle].
Hence the shepherd, the stone of Israel, signifies that hence the
spiritual kingdom has all good and truth. From the God of
thy father, and he shall help thee, signifies that he is the God
of the ancient church. And with Schaddai, signifies the Lord
the benefactor after temptations. And he shall bless thee with
the blessings of heaven from above, signifies with good and
truth from an interior principle. With the blessings of the
deep lying beneath, signifies with scientifics which are in the
natural principle. With the blessings of the breasts, signifies
with the aflfections of good and truth. And of the womb, sig-
nifies their conjunction. The blessings of thy father shall pre-
vail over the blessings of my progenitors, signifies that that
church has spiritual good from the natural priTiciple, not from
the rational. Even to the desire of the hills of an age, signifies
to celestial mutual love. They shall be for the head of Joseph,
signifies those things as to the interiors. And for the crown of
the head of the Nazarite of his brethern, signifies as to exteriors.
6417. Ver. 22. '"Joseph is the son of a fruitful one." — That
hereby is signified the spiritual church, in the supreme sense
the Lord as to the Divine Spiritual [principle], appears from
the representation of Joseph, as denoting, in the supreme sense,
the Lord as to the Divine Spiritual [principle] ; in the internal
sense, the spiritual kingdom and the good of faith; and in the
external sense, fructification and multiplication ; see n. 3969,
3971. And inasmuch as Joseph denotes the fructification of
good and the multiplication of truth, he is called the son of a
588
GENESIS.
[Chap, xli.x.
fruitful one. By Joseph, the Lord's spiritual kingdom is hei o
treated of; and above, by Judah, His celestial kingdom; foi
there are two kingdoms which constitute heaven, the celestial
and the spiritual ; the celestial kingdom constitutes the inmost
or third heaven, the spiritual kingdom the middle or second
heaven ; to the spiritual kingdom the Lord appears as a moon,
'but to the celestial kingdom as a sun, see n. 1053, 1521, 1529 —
1531, 4060. It is said that by Joseph, in the supreme sense, is
represented the Lord as to the Divine Spiritual [principle], but
the case herein is this: the Lord is nothing else but Divine
Good; what proceeds from His Divine Good, and flows-in to
heaven, in His celestial kingdom is called the Divine Celestial
[principle], and in His spiritual kingdom the Divine Spiritual
[principle] ; thus the Dtviiie Spiritual and the Divine Celestial
are so named in respect to receptions.
6418. "The son of a fruitful one on a fountain." — That
hereby is signified fructification from truth derived from the
Word, appears (1.) from the signification of son, as denoting
truth, see n. 489, 491, 533, 2623, 2803, 2813, 3373, 3704;
(2.) from the signification fruitf ul, as denoting fructification
from truth; iSr fruitfiilness, like birth and nativity, in the spi-
ritual sense, is that of truth and good, see n. 1145, 1255, 3860,
3868, 4070, 4668, 5598 ; and (3.) from the signification of
fountain, as denoting the Word, see n. 2702, 3424, 4861 : hence
it is evident, that by the son of a fruitful one on a fountain, is
signified fructification from truth derived from the Word. They
who are of the Lord's spiritual church, which church is here
represented by Joseph, learn to know what good is from truth
derived from the Word, and thus are initiated through truth
into good ; hence fructification ensues, which is signified by a
fruitful one.
6419. " Of a daughter, she walketh upon a wall." — ^That
hereby is signified to fight against the false, appears (1.) from
the signification of daughter, as denoting the church, see n.
2362, 3963 ; in the present case the spiritual church, because
this is the subject treated of ; and (2.) from the signification of
walking xifon a wall, as denoting to fight against the false, as
is evident from what follows, " They embitter him, and shoot
at him, and the archers hold him in hatred : and he shall sit in
the might of his bow," whereby is signified the combat of the
false against truth. It is said, "she walketh upon a wall," be-
cause the subject treated of in the internal sense is the assault
of truth by falses, and the defence of truth against the false ;
for the spiritual church, represented by Joseph, is continually
assviulted, but the Lord continually defends it. Hence, in the
Word, the things relating to that church are compared to a
city, which has a v^all, outworks, gates, and bolts ; and by the
assaults of that city are described the assaults of truth by falses;
6418, 6419.]
GENESIS.
589
oil which account also a city siirnifies doctriiials, see ii. 4ii2,
226S, 2449, 2712, 2943, 3216, 4492, 4493 ; and a wall tlie
truths of faith which defend, and in the opposite sense, the
falses which are destroyed. That a wall signifies the truths of
faitli which defend, is evident from Isaiah, " We have a strong
city, salvation will [God] appoint for wa^Zs and bulwarks ; open
ye the gates, that the just nailon keeping faithfulness may enter
in," xxvi. 1, 2. Again, "Thou shalt call thy walU salvation,
and thy gates praise," Ix. 18. Again. "Behold, I have en
graven thee upon the hands, thy walls are continually before
7?ie," xlix. 16; walls denote the truths of faith. Again, ''■tjpon
thy walls, O Jerusalem, have I set guards, the whole day and
night they shall not be silent, making mention of Jehovah,"
Ixii. 6, where the sense is the same. And in Jeremiah, " Thus
saith Jehovah Zebaoth, I turn the weapons of war wherewith
ye fight against the king of Babel, and against the Chaldeans
besieging you without the wall : I myself will fight against you
with a stretched-out hand," xxi. 4. Again, " Jehovah hath
purposed to destroy the wall of the daughter of Zion, he hath
made the rampart and the wall to lament, they languish to-
gether ; her gates are sunk into the earth, he hath destroyed and
broken her bars^'' Lam. ii. 8, 9. And in Ezekiel, "The sons of
Arvad and thine army were upon thy walls round about ' and
the Gammadins were in thy towei-s, they hanged their shields
upon thy walls round about, and perfected thy l)eauty," xxvii.
11, speaking of Tyre, by which are signified the knowledges
of good and truth. That such things are signified by a city and
walls, is very manifest from the description of the Holy Jerusa-
lem coming down out of heaven, as seen by John : that a new
church is signified thereby, is evident from every single thing
described ; and by the wall thereof, the Divine Truth proceed-
ing from the Lord. It is thus described in the Revelation,
" The Holy Jerusalem coming down from heaven, having a
wall great and high, having twelve gates. The wall of the
city liad twelve foundations, and in them the names of the
twelve apostles of the Lamb. He who spake with me, measured
the city and its gates, and its wall / its wall was a hundred
forty and four cubits, which is the measure of a man, that is,
of an angel. The building of the vmll was jasper, and the city
pure gold, like unto pure glass ; the foundations .of the wall of
the city were adorned with every precious stone," xxi. 10, 12,
14, 15, 17 to 19. That the wall here denotes the Divine Truth
proceeding from the Lord, and hence the truth of faith derived
from the good of charity, is evident from the particulars stated
concerning the wall ; as, that it had twelve foundations, and in
them the names of the twelve apostles of the Lairib, fur by
twelve are signified all, n. 3272, 3858, 3913, by wall and its
foundations the truths of faith, in like manner as by the twelve i
590
GENESIS.
[Chap, xlix.
apostles, n. 3488, 3858, 6397 ; also that the wall was a hundred
and fortj'-four cubits, for by that number the same is signified
as by twelve, viz., all, for it is compounded of twelve multiplied
into twelve; and as that number, when applied to a wall, signi-
fies all the truths and goods of faith, it is added, that it is the
measure of a man, that is, of an ange! ; and also, that the build-
ing of the wall was jasper, and its foundations adorned with
every precious stone, for by jasper and by precious stones are
signified the truths of faith, n. 114. That a wall, in the oppo-
site sense, signifies the fVilses which are destroyed, is evident
from the following passages : " A day of tumult in the valley of
vision ; the Lord Jehovili Zebaoth hreaketh down the wa^^, and
there is a shouting toward the mountain ; for Elam hath lifted
up the quiver with the chariot of a man and iiorsemen ; the
horsemen have set themselves in array even to the gate," Isaiah
xxii. 5, 6, 7. Again, " The forti^ess of the ref uge of thy walls
shall he bring down, lay low, bring down to the earth, even to
the dust," XXV. 12. And in Jeremiah, " Go ye upon her walls,
and cast down," v. 10. Again, "I will km^Xe a fre in the wall
of Damascus, which shall consume the palaces of Benhadad,"
xlix. 27. Again, ^'•Against the walls of Babel lift up the
standard, keep watch, appoint guards," li. 12. And in Eze-
kiel, " They shall overthrow the walls of Tyre, and shall destroy
the towers thereof; and I will scrape her dust from her, and
give her the dryness of a rock," xxvi. 4, 8, 9, 12.
6420. Ver. 23. " They embitter him."— That hereby is sig-
nified resistance from falses, appears from the signification of
emhittering, as denoting resistance ; for v/hen the combat takes
place which is now treated of, the embittering is great in pro-
portion as the resistance is great : that resistance is from falses,
is evident from what follows.
6421. " And shoot at him." — That hereby is signified that
from them they fight, appears from the signification of shooting
at, as denoting to fight from falses ; for a bow signifies doctri-
nals, and arrows or weapons those things which are of doctrine ;
thus the truths of doctrine with those who are in truths, and
the falses of doctrine with those who are in falses, see n. 2686,
2709. In this passage, to shoot denotes to fight from falses,
because the subject here treated of is concerning those who are
in falses.
6422. " And the archers hold him in hatred." — That hereby
is signified, with all enmity, appears (1.) from the signification
of hatred, as denoting all enmit}', for he who holds any one in
hatred, persecutes him with all enmity, so far as he is able;
and (2.) from the signification of archers, as denoting those
who are opposed to the members of the spiritual church ; for
a shooter with a bow, or archer, denotes the spiritual man, be-
cause a bow signifies the d-^ctrinals of the spiritual church, n
6420—6425.]
GENESIS.
2686, 2709; hence, in the opposite sense, a shooter with a Low-
denotes one who as an enemy fights witli the spiritual man : that
a shooter with a bow, or archer, denotes the spiritual man, may
be seen, n. 2686, 2709. Hence it is evident, that by the archers
holding him in hatred, is signified that they who are in false?
persecute with all enmity the man of the spiritual churcli.
6423. Ver. 24. "And he shall sit in the might of his oow.'
— That hereby is signified that he is safe by the combating
truth of doctrine, appears (1.) from the signification of sittimj,
as denoting to be safe, for he who sits in tiie might of a bow is
safe ; and (2.) from the signification of how, as denoting doctrine,
see n. 2686, 2709; the might of doctrine is truth, for doctrine,
in which there is not truth, is of no avail ; that in truth there
is power and aid, may be seen, n. 878, 3091, 6344, 4931, 4934,
4937. . The reason why truth is mighty, is, because good acts
by truth ; for good is of such a quality, that nothing of evil or
false can come near it, and consequently not any of the infer-
nal crew, since it flies away to a great distance when good, or
an angel who is in good, approaches. But, that it may be en-
abled to fight with that crew from hell, which is attendant on
man, and to defend him by every means, and also to defend
the spirits who have recently come from the world, as well as
those who are in the lower earth, good acts by truth, for thus
it can approach. How much power there is in truth, was made
manifest to me by what it has oeen given me to see in the other
life: a certain person, who was in natural truth, (because when
in the world he had lived in a just principle,) passed through
several hells, and thence spake to me and described them | lie
was in such ability and might, that the infernal spirits could
not at all infest him, so that he passed in safety from one to an-
other, which it is altogether impossible for those to do who are
not in the truth. From these considerations it is evident, that
by sitting in the strength of a bow, is signified being safe by
the truth of doctrine : that it is by truth combating, follows
from what goes before, where it is said, that they shoot at him
and hold him in hatred.
6424. " And the arms of his hands are strengthened." —
That hereby is signified the ability of the powers of combating,
appears from the signification of arms and hands, as denoting
abilities, see n. 878, 3091, 3387, 4931 to 4937, 5327, 5328, 5544 ;
that it denotes the ability of the powers of combating, is clear,
because combat is the subject treated of.
6425. " By the hands of the powerful Jacob." — That here-
by is signified by the omnipotence of the Lord's Divine Human
[principle], appears (1.) from the signification of hafids, as de-
noting ability, see just above, n. 6424, and in the supreme
sense, in which the Lord is treated of, as denoting omnipotence,
n. 878, 3387, 4592, 4933 ; and (2.) from the signification of
592
GENESIS.
[Chap. xlix.
the powerful Jacobs as denoting the Lord's Divine Natunil
[principle], thus His Divine Human [principle], see n. 1893,
3305. 3576, 3599, 4286, 4538, 6098, 6185, 6276. That it is
the Lord who is meant by the powerful Jacob, is evident also
from David, " Who sware unto Jehovah, vowed unto the power-
ful Jacobs I will not enter within the tent of my house, until
I find a place for Jehovah, the habitations of the poxoerfid Ja-
cob^'' Psalm cxxxii. 2, 3, 5. And in Isaiah, " That all flesh may
know, that I Jehovah am thy Saviour, and thy Redeemer, the
powerful Jacob^'' xlix. 26. Again, " Hear, O Jacob, my ser-
vant ; and Israel, whom I have chosen : I will pour out my
spirit upon thy seed, and my blessing upon thine offspring:
one saith to Jehovah, I, and he shall call himself by the name
of Jacob, and he shall write with iiis hand to Jehovah, and
shall surname himself by the name of Israel^'' xliv. 1, 3, 5.
That Israel also, in the supreme sense, denotes the Lord, is evi-
dent from Hosea, " When Israel was a boy, then I loved him,
and out of Egypt have I called my son," xi. 1 ; that it is the
Lord who is meant by Israel in this passage, is manifest from
these words in Matthew, " Joseph went with the boy into
Egypt, that it might be fulfilled wliat was said by the prophet,
Out of Egypt have I called my Son," ii. 14, 15.
6426. " Hence the shepherd, the stone of Israel." — That
hereby is signified, that hence is all good and truth to the spi-
ritual kingdom, appears (1.) from the signification of shepherd,
as denoting one who leads to the good of charity by the truth
of faith, see n. 343, 3795, 6044, in this case in the supreme
sense, as the Lord is treated of, it denotes essential good and
truth ; (2.) from the signification of stone, as denoting truth,
see n. 1298, 3720, 3769, 3771, 3773, 3789, 3798; and (3.)
from the representation of Israel, as denoting the spiritual
church, see n. 3305, 4286 ; for Israel is spiritual good, or the
good of truth, see n. 4286, 4598, 5801, 5803, 5806, 5812,
5817, 5819, 5826, 3833 ; and as the good of truth is the very
essential principle of the spiritual church, therefore by Israel
the spiritual church is signified, and in a superior sense the
Lord's spiritual kingdom. From these considerations it is evi-
dent, that by "hence the shepherd, the stone of Israel,'' is
signified that hence is all good and truth to the Lord's spiritual
kingdom. The stone of Israel, in the supreme sense, denotes
the Lord as to the truth appertaining to his spiritual kingdom,
because by stone in general is signified the temple, and spe-
cifically the foundation thereof ; and by temple is signified the
Lord's Divine Human [principle], John ii. 19, 21 ; and also
by the foundation thereof, Matthew xxi. 42, 44, and Isaiah
xxviii. 16. That stone, in the supreme sense, denotes the
Lord as to the Divine Truth appertaining to his spiritual king-
dom, is evident from David, " The stone which the builders re-
tj426.]
GENESIS.
593
jected is become the head of a corner^ this was done by Jeho-
vah; it is marvellous in our eyes," Psalm cxviii. 22, 23; that
in this passage stone denotes the Lord, is manifest from Luke,
"It is written, The stone which the builders rejected is become
the head of the corner ; whosoever shall fall upon that stone,
shall be broken, but upon whomsoever it shall fell, it will grind
him to powder," xx. 17, 18 ; these things the Lord speaks con-
cerning Himself. And in Isaiah, " Let him be your fear, let
him be your dread ; for he shall be for a sanctuary, although for
a stone of stumbling, and for a rock of offence to the two houses
of Israel ; many among them thall stumble and fall, and be
broken," viii. 13 — 15, speaking of the Lord. Again, " The
Lord Jehovih saith. Behold, I, he shall lay in Zion a stone, a
stone of trial, of a precious corner, of a foundation founded ^
he that believeth shall not make haste," xxviii. 16. And in
Zecliariah, " Jehovah Zebaoth stiall visit his flock, the house of
Judah, and shall set them as a horse of glory in the war ; out
of him the comer, out of him the nail, out of him the bow of
war,^^ x. 3, 4. And in Daniel, " Thou sawest until a stone was
cut out, which was not by hands, and it smote the image upon
his feet, wliich were of ii-on and clay, and brake them to pieces ;
the sto7ie which smote the image became a great rock, and filled
the whole earth. The God of the heavens shall cause a king-
dom to arise, which shall never be destroyed, and the kingdom
thereof shall not be permitted to another people ; it shall break
in pieces and consume all those kingdoms, but itself shall stand
for ever ; forasmuch as thou sawest, that out of the rock was cut
a stone which was not by hands, and brake in pieces the iron,
the brass, the clay, the silver, and the gold," ii. 34, 35, 44, 45 :
in this passage, by stone, in the supreme sense, is meant the
Lord, and in the respective sense, His spiritual kingdom ; the
stone being cut out of a rock signifies that it was from the truth
of faitli, for this is signified in the AVord by a rock, and as the
truth of faith is signified by stone and rock, the Lord's spiritual
kingdom is also signified, for this is in the truth of faith, and
thence in ^ood. By the stone also, upon which Jacob slept,
and which he afterwards set up for a statue, the like is signified,
concerning which it is thus written, "Jacob awaked out of his
sleep, and said, Surel}' Jehovah is in this place, and I knew
not. And he was afraid, and said. How dreadful is this place !
this is none other than the house of God, and this is the gate of
heaven. And in the morning Jacob rose up early, and took the
stone, whicli he had placed beneath his pillows, and set it up
for a statue, and poured oi( upon the head of it, and said. This
stone which I have set up for a statue, shall be the house of God,^
Gen. xxviii. 16 to 18, 22. That by stone, in the supreme sense,
tlie Lord was meant by the ancients, and His spiritual kingdom
in the representative sense, is also clear from Joshua, " Joshua
VOL. VI. 38
59t
genp:sis.
[Ohap. xnx
set up a stone under tlie oak which was in tlic sanctuary of
shall bo a witness unto us ; for it hath heard all the words of
Jehovah, which he spake with us ; and it shall be for a witness
against you, lest ye deny your God." xxiv. 26, 27.
6427. What is contained in these two verses in the internal
sense, is evident from the things which have been explained ;
nevertheless they must needs bo obscure, unless the quality of
the spiritual kingdom be known. This kingdom consists of
those who are in the truth of faith, but who make this truth the
truth of life, and thus good; for the truth of faitli, when the
life is according to it, becomes good, and is called tlie good of
truth ; but in its essence, it is truth in act. The truth of faith
in the Lord's spiritual church is various: for in one church,
that is said to be truth, which in another is said not to be truth,
and this according to the doctrine of each ; thus doctrinals are
what are called truths: these truths are what are coTijoined to
good, and constitute the good of the spiritual church ; hence
good becomes of a quality like that of truth, for good derives
its quality from truths. Hence it may be manifest that the
good of the spiritual church is impure; and consequently, that
tlie spiritual cannot be admitted into heaven except by Divine
mediums ; the most essential Divine medium was, that the Lord
came into the world, and made the Human [principle] in Him-
self Divine ; by this the spiritual are saved. But, as the good
in them is impure, they must needs be infested by evils and
falses, and thereby be in combat; nevertheless the Lord pro-
vides, that by those combats the impure principle in them may
gradually be purified, for the Lord fights for them : these are
the things signified by " the daughter walking upon a wall, and
by embittering him, and shooting at him, and the archers hold-
ing him in hatred ; and by sitting in the strength of his bow,
and the arms of his hands being strengthened by the hands of
the powerful Jacob ; whence the shepherd, the stone of Israel."
See what has been previously said concerning those who are of
the spiritual church, viz., that they are in obscurity as to truth
and the good thence derived, n. 2708, 2715, 2718, 2831, 2935,
2937, 3241, 3246,3833,6289 ; that this obscurity is illuminated
by the Lord's Divine Human [principle], n. 2716 ; that before
the Lord's coming, there was not a spiritual kingdom such as
after His coming, n. 6372 ; that the Lord came into the world
to save the spiritual, and that they are saved by the Lord's
Divine Human [principle], n. 2661, 2716, 2833, 2834, 3969.
Hence also it is evident, that by the arms of his hands being
strengthened by the hands of the powerful Jacob, whence the
shepherd, the stone of Israel, is signified the ability of the
powers of combating from the omnipotence of the Lord's Divino
Jehovah ; and Joshua said to all tli
)le, Behold, this stone
6127—6431.]
GENESIS.
595
Human [principle], whence all ^ood and trntli to the spiritual
kinsjdotn, !i. 642+ to 6426.
6428. Ver. 25. " From the God of thy fether, and he shall
help thee." — That hereby is si^a^nified that he is the God of the
ancient church, appears from the representation of Jacob, who
is here \\\^. father^ as denoting the ancient church, see n. 4439,
4514, 4680, 4772. This church was a spiritual church, and in it
the Lord was worshipped, who is here meant by the God of the
ancient church, from whom is help in the combats just above
spoken of.
6429. " And with Schaddai."— That hereby is signified the
Lord the benefactor after temptations, appears from the signifi-
cation of Schaddai, as denoting the Lora so called in respect
to temptations, and to benefits after temptations, see n. 1992,
3667, 4572, 5628.
6430. "And he shall bless thee, with the blessings of heaven
from above." — That hereby is signified with good and truth from
an interior principle, appears (1.) from the signification of bless-
ings, as denoting the multiplication of trutli and the fructifica-
tion of good, (blessing, in the spiritual sense, being nothing
else;) and (2.) from the signification of heaven from, above,
as denoting from an interior principle ; for the heaven of man
is in his interiors, because man, who is in the good of life, is,
as to his interiors, in society with angels, thus in heaven, and,
as to his exteriors, in society with men, thus in the world.
Therefore, when man receives good and truth, which flow-in
from the Lord through heaven from an interior principle, he is
then blessed with the blessings of heaven from above.
6431. "With the blessings of the deep lying beneath." —
That hereby is signified with scientifics which are in the natural
principle, appears (1.) from the signification of being blessed
with blessings, as denoting to be gifted with such things as are
from the spiritual world ; and (2.) from the signification of the
deep lying beneath, as denoting scientifics in the natural prin-
ciple. Tiie natural principle is called the deep lying beneath,
in respect to the interiors, which are heaven, see just above,
n. 6430; and whereas the natural principle is signified by the
deep lying beneath, scientifics are also signified ; for scientifics
witli their delights are in the natural principle, and constitute
its life, especially with the spiritual man, as he is introduced
by spientifics into truths, and by truths into good. Hence it
is evident, that by being blessed with the blessings of the deep
lying beneath, is signified to be gifted with scientifics, and thus
witii truths, in the natural principle. By the deep are also
signified scientific truths in the natural prir.ciple, in the blessing
of Joseph thus expressed in Moses, " Blessed of Jehovah be his
land, for the precious things of heaven, for the dew, for t/u
deep also lying beneath,^'' Dent, xxxiii. 13.
596
GENESIS.
[Chap. xHx.
6432. " With the blessings of the breasts."— That hereby
is signified with the affections of good and truth, appears from
the signification of breasts, as denoting the aflfections of good
and truth ; the reason why breasts denote those aft'ections, is,
because they communicate with the organs of generation, and
thereby also belong to the province of conjugial love, concern-
ing which province, see n. 5050 — 5062 ; and conjugial love cor-
responds to the heavenly marriage, which is the marriage of
good and truth, for conjugial love descends from that marriage,
see n. 2618, 2728, 2729, 2803, 3132, 4434, 4835, 6179 ; hence
by breasts are signified the affections of good and truth. The
same is also manifest from this consideration, that by the breasts
infants are nourished, and by this affection they signify the
conjunction of conjugial lore with love towards the Offspring.
Those affections are also signified by breasts in Isaiah, " Thou
shalt suck the milk of the Gentiles, and thou shalt suck the
hreasts of kings / instead of brass I will bring gold, and instead
of iron, silver," Ix. 16, 17 : to suck the breasts of kings, de-
notes goods derived from truth, for by kings are signified truths,
see n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068,
6148. That by the milk of the Gentiles, and the breasts of kings,
some hidden thing of a spiritual nature is signified, appears
evident, for otherwise they would be words without meaning ;
that good and truth are signified, is plain from what follows.
" Instead of brass, I will bring gold; and instead of iron, sil-
ver," for brass is natural good, n. 425, 1551, gold is celestial
good, n. 113, 1551, 1552, 5658 ; iron is natural truth, n. 425,
426, and silver spiritual truth, n. 1551, 2954, 5658, 6112.
And in Ezekiel, " As to increase, as the bud of the field I have
given thee, whence thou hast increased and waxen great, and
art come to ornaments of ornaments, the hreasts are fashioned,
and thy hair has grown," xvi. 7, speaking of Jerusalem, where-
by in this passage is signified the ancient spiritual church ; the
fashioned breasts denote the interior affections of good and
truth ; the hair growing denotes the exterior aflfections, which
are of the natural principle : that hair denotes the natural
principle as to truth, see n. 3301, 5247, 5569—5573. That in
the above words there is a spiritual sense, which does not ap-
pear in the letter, is evident ; for without that sense, what
could be meant by saying of Jerusalem, that her breasts were
fashioned and her hair grown ? Again in the same prophet,
"There were two women, the daughters of one mother, who
committed whoredom in Egypt, they committed whoredom in
their youth, there were their hreasts pressed, and there they
bruised the teats of their virginity," xxiii. 2, 3, 8, 21. It is
stated in the same chapter, that the two women are Jerusa-
lem and Samaria, by whom in the internal sense are signi-
fied churches; by committing wh'^redom in their youth with
6432.]
GENESIS.
597
Egypt, is signified that they have falsified the truths of the
church by scientifics ; that to commit whoredom signifies to
falsify truths, see n. 2466, 4865, and that Egypt denotes the
scientific principle, n. 1164, 1165, 1186, 1462, 5700,5702:
hence their breasts being pressed, denotes that the affections
of good and truth were perverted by falsification ; that such
things are signified by the whoredom of the women, and by
the pressing of their breasts, may be manifest to those who
look into the meaning of the description of those women. And
in Hosea, " Plead ye with your mother ; let her put away her
whoredoms from her faces, and her adulteries from hetween her
breasts ; lest perad venture I strip her naked, and make her as
a wilderness, and set her as a land of drought, and slay her by
thii-st," ii. 2, 3. In this passage, mother denotes the church,
n. 289, 2691, 2717, 3703. 4257, 5581 ; whoredoms denote the
falsifications of truth, n. 2466, 4865 ; adulteries denote the adul-
terations of good, n. 2466, 2729, 3399 ; hence adulteries from
between the breasts, denote the aflections of good and truth
adulterated ; to strip naked, denotes to deprive of all truth,
n. 1073, 4958, 5433 ; to make her as a wilderness, to set her
as a land of drought, and to slay her by thirst, denotes to ex-
tinguish all truth. Again, in the same prophet, " Give them
a miscarrying womb, and dry breasts," ix. 14, where dry
breasts denote afi'ections not of truth and good. And in Isaiah,
" Ye women at ease, stand still, hear n.y voice, ye careless
daughters, give ear unto my discourse ; strip you, and make you
bare, and gird upon the loins, beating themselves upon the
breasts, for the fields of new wine, and fey the fruitful vine,"
xxxii. 9, 11, 12 ; daughters denote afiection, n. 2362, 3024,
3963 ; to be made bare, denotes to be deprived of truth, n.
1073, 4958, 5433 ; to gird themselves upon the loins, denotes
to be in grief on account of lost good ; beating on the breasts,
denotes to be in grief on account of the lost good of truth ; and
inasmuch as these things are signified, it is said for the fields
of new wine, and for the fruitful vine, because field denotes
the church as to good, thus the good of the church, n. 2971,
3196, 3310, 3766, and vine denotes the spiritual church, conse-
quently the good of truth, n. 5113, 6375, 6376. And in th«
Revelation "I saw seven golden candlesticks, and in the midst
of the seven candlesticks one like unto the Son of Man, clothed
with a garment down to the feet, and girt about the paps with
a golden girdle," i. 12, 13 ; where the golden candlesticks are
the truths of good; the Son of Man, the Divine Truth ; girt
about the paps with a golden girdle, is the good of love. Tliat
these things which were seen by Jolin involve such things as
are of the Lord's kingdom and church, every one may couch. ie.
from the sanctity of the Word, for what sanctity would there
be in predicting concerning the kingdoms of the world ? Hence
598
GENESIS.
[Chap. xlix.
it is manifest, that heavenly things are signified by the candle
sticks, and by the Son of Man being clothed with a garment
down to the feet, and being girt about the paps with a golden
girdle. So in Luke, " A certain woman lifted up her voice from
the people, and said (concerning Jesus), Blessed is the womb
which bare thee, and the ])aps which thau hast sucked. But
Jesus said, Yea, rather, blessed aie they who hear the word of
God, and keep it," xi. 27, 28 : from tlie Lord's reply it is evi-
dent what is signified by a blessed womb, and what by paps,
viz., that they are signified who hear the word of God and
keep it; thus the affections of truth are signified in those who
hear the word of God, and the affections of good in those who
keep or do it.
6433. " And of the womb." — ^That hereby is signified their
conjunction, (viz., the conjunction of good and truth,) appears
from the signification of womh., as denoting the inmost of con-
jugial love; and whereas conjugial love exists from the heav-
enly marriage, which is the conjunction of good and truth,
therefore by womb this conjunction is signified. That the in-
most of conjugial love is signified by womb, see n. 4918 ; and
that conjugial love exists from the heavenly marriage, or con-
junction of good and truth in heaven, see n. 2618, 2728, 2729,
2803, 3132, 4434, 4835, 6179.
6434. Ver. 26. " The blessings of thy father shall prevail
over the blessings of my progenitors." — That hereby is signified
that that church has spiritual good from the natural principle,
appears (1.) fi'om the representation of Joseph, as denoting the
spiritual church, see n. 6417; (2.) from the representation of
Isi'ael, who is here father, as denoting spiritual good from
the natural principle, seen. 5801, 5803, 5806, 5812, 5817, 5819,
5826, 5833 ; and (3.) from the representation of Isaac and
Ahraha?)}, who are here the progenitors, as denoting in the
supreme sense the Lord's Liternal Divine [principle] ; Isaac
the Liternal Divine Human, or Divine Eational [principle] of
the Lord, n. 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210;
and Abraham, the Lord's essential Divine [principle], n. 2011,
3251, 3439, 4615 ; but in the respective sense, Abraham and
Isaac denote the internal of the Lord's kingdom and church, n.
6098, 6185, 6276. From these considerations it may in some
degree be seen, what is signified by " the blessings of thy
father prevailing over the blessings of my progenitors," viz.,
that the spiritual church should have good from the natural or
external man, but not from the rational or internal ; for the
good of the man of the spiritual church is in the natural prin-
ciple, nor does it go further, but the good of the celestial church
is in the rational principle. That this is the meaning, cannot
possibly be known, unless it be known what Israel, Isaac, and
6433— 6435.J
GENESIS
599
Abraham represent ; also where and whence is the good of the
spiritual church.
6435. " Even 'to the desire of the hills of an age." — That
hereby is signified to mutual celestial love, appears from the
signification oi the hills of an age, as denoting the things which
are of umtual love, of which we shall speak presently ; that the
spiritual church may come to that love, is signified by " even
to the desire of the hills of an age." Before we demonstrate
from other passages of the "Word, that by the hills of an age
mutual love is signified, it may be expedient first to say what
is meant by the mutual love to which the man of the spiritual
church, represented by Joseph, is desirous to arrive. From what
has been frequently said and shown above, it may be manifest
that there are two kingdoms which constitute heaven, viz., the
celestial kingdom and the spii-itual kingdom ; the difference
between those two kingdoms is, that the internal good of the
celestial kingdom is the good of love to the Lord, and that its
external is the good of mutual love ; they who are of that king
dom are in the good of love, but not in the truth which is called
the truth of faith, for this is in the good of that kingdom, inso-
much that it cannot be seen separated from good ; wherefore
thev who are of that kingdom cannot even pronounce the name
of faith, see n. 202, 203, 4448, for instead of the tnith of faith,
they have the good of mutual love. But the internal of the
spiritual kingdom is the good of chai-ity towards the neighbour,
and its external is the truth of faith. From these considera-
tions it may be manifest what the difference is between those
two kingdoms; also that they agree in this, that the external of
the celestial kingdom coincides with the internal of the spririt-
ual kingdom, by the medium called the celestial of the spiritual
principle : for the external of the celestial kingdom, as was said
above, is the good of mutual love, and the internal of the
spiritual kingdom is the good of charity towards the neighbour ;
but the good of mutual love is more interior than the good of
charity towards the neighbour, since the former is from the
rational principle, but the latter from the natural ; but although
the good of mutual love, which is the external of the celestial
church, is more interior, and the good of charity towards the
neighbour is more exterior, still the Lord conjoins them by a
medium, as was just now said, and thereby conjoins those two
kingdoms. In order to distinguish between the external good
of the celestial church, and the internal good of the spiritual
church, it may be expedient in the following pages to call the
former good the good of mutual love, and the latter the good
of charity towards the neighbour; which difference has not
been observed in the preceding pages. When these things are
previously known, it may then be said what is signified by the
expression, even to the desire of the hills of an age," which
600
GEI5"ESIS.
[Chap, xlix
is amongst the blessings of Israel concerning this vspiritual
church, viz., that it denotes that the spiritual kingdom may
come above the good of charity, oven to th4 good of Jiiutnal
love, which is of the celestial kingdom, and thereby those two
kingdoms may be intimately conjoined ; these are the things
signified by those words. In the prophetic Word, in very many-
passages, mention is made of mountains and hills, and by them
in the internal sense are signified the goods of love ; by moim-
tains, the good of love to the Lord, which is the internal of
the celestial kingdom ; and by hills, the good of mutual love,
which is the external of the same kingdom ; but where the
spiritual kingdom is the subject treated of, by mountains is
signified the good of charity towards the neiglibour, which is the
internal of that kingdom, and by hills the truth of faith, which
is its external. It is to be noted, tliat every church of the
Lord is internal and external ; so also is each of His kingdoms.
Tiiat these things are signified by hills, may be manifest from
the following passages : " In the last end of days the mountain
of Jehovah shall be for the head of mountains, and shall be
exalted above the hills,^^ Isaiah ii. 2 ; Micah iv. 1. The moun-
tain of Jehovah, which is Zion, denotes the Lord's celestial
kingdom, thus the good of that kingdom, which is that of love
to tlie Lord, thus in the supreme sense it is the Lord Himself,
f(ir all love and all good in the celestial kingdom is of the Lord.
The like is signified by the mountain of Zion in other passages
in tlie Word ; and by the hill thereof, the good of mutual love ;
as in Isaiah, "Jehovah Zebaoth shall come down to fight upon
the mountain of Zion, and upon the hill thereof^'' xxxi. 4 ; in
this passage, hill denotes the good of mutual love ; and whereas
by hill is signified the good of mutual love, and by moun-
tain the good of celestial love, which is that of love to the Lord,
it is said that Jehovah would come down to fight upon that
mountain ; Jehovah does not fight upon the mountain of Zion
and the hill thereof, but where the good of love is, there the
Lord, AVho in this passage is Jehovah, fights for it, that is, for
those who are principled therein; if He fought for Zion and
for Jerusalem, it is because they represented the celestial church ;
on tliis account also the mountain of Zion was called holy, and
Jerusalem likewise was said to be holy, when yet in itself it
was filthy, as is evident from the prophets, where they treat of
its abominations. And in David, "The mountains shall bring:
peace, and the hills in righteousness," Psalm Ixxii. 3. Again,
" Praise Jehovah, ye mountains and all hills,'" cxlviii. 9. Again,
" The mountains leaped like rams, the hills like the lambs of
a flock," cxiv. 4, 6. Again, " The mountain of God, the
7nountain of Bashan / the mountain of hills, the mountain of
Bashan / why leap ye, ye mountains, ye hills of mountains ?
G(jd desireth to inhabit it, Jehovah also shall dwell for ever,"
<5435.]
GENESIS.
601
Ixviii. 15, 16. In the above passages, mountains denote celes-
tial love, and hills spiritual love ; that mountains are not here
meant, nor hills, nor they who were upon mountains and hillg,
is very manifest. And in Isaiah, " There shall be upon every
high mountain^ and upon every elevated hill, rivers, streams of
■waters," xxx. 25 ; streams of watei's denote the knowledges of
good and of truth, which ai-e said to be upon every high moun-
tain and elevated hill, because those knowledges flow from the
goods of celestial and spiritual love. And in Habakkuk,
"Jehovah stood and measured the earth ; he beheld and drove
asunder the nations, because the mountains of eternity were
scattered, and the hills of an age humbled themselves," iii. 6 ;
mountains of eternity denote the good of love in the most an-
cient church, which was celestial ; the hills of an age denote
the good of mutual love in that church ; the former was its
internal, the latter its external. When that church is meant in
the Word, inasmuch as it was the most ancient, eternity is
occasionally added, as here, the mountains of eternity, and in
another place the days of eternity, n. 6239, and age also is
added, as in the present case, the hills of an age, and also in
the prophecy of Israel, " To the desire of the hills of an age ;"
hence it may be manifest, that by the hills of an age are sig-
nified 'ihe goods of mutual love, belonging to the celestial king-
dom of the Lord. In like manner in Moses, in his prophecy
concerning Joseph, "Of the first-fruits of the mountains of the
east, and of the pi-ecious things of the hills of eternity, let them
come to the head of Joseph," Deut. xxxiii. 15, 16. And in
Isaiah, " The mountains and hills shall resound with singing,
and all the trees of the field shall clap their hands," Iv, 12.
And in Joel, " In that day the momitains shall drop down new
wine, and the hills shall flow with milk, and all the streams of
Judali shall flow with waters," iii. 18; Amos ix. 13. And in
Ezekiel, " My sheep wander in all mountains, and upon every
high hill, and they are dispersed upon all the faces of the earth ;
I will give them, the circuits of my hills a blessing, and I will
send down rain in its season," xxxiv. 6, 26. And in Jeremiah,
"Spoilers have come upon all the hills in the wilderness, be-
cause the sword of Jehovah devoureth," xii. 12; in these pas-
sages the goods of celestial love are signified by mountains,
and in like manner by hills, but in an inferior degree. Inas-
much as jnountains and hills signified such things, divine wor-
ship in the ancient church was also celebrated on mountains
and on hills ; and afterwards the Hebrew nation set altars on
mountains and hills, and there sacrificed and burnt incense ;
and where there were no hills, they constructed heights. But
as this worship became idolatrous, in consequence of accounting
the mountains and hills themselves holy, and thinking notliing
at all of the holy things which they signified, it was prohibited
602
GENESIS.
[Chap. xlix.
to the Israelitisli and Jewish people, because they were more
prone to idolatrous worship than any other; to the intent, how
ever, that this representative, which had been in ancient times,
might be retained, the mountain of Zion was chosen, and by
it in the supreme sense was represented the Divine Good of the
Lord's Divine Love, and - in the respective sense tlie Divine
Celestial [principle] and the Divine Spiritual in His kingdom.
Inasmuch as such things were signified, Abraham was com-
manded to sacrifice his son upon one of the mountains in the
laiid of Moriah, also the Lord was seen on a mountain by
Moses, and from above a mountain the law was promulgated ;
for He was seen by Moses on Mount Horeb, and the law was
promulgated on Mount Sinai; the temple of Jerusalem was
also built on a mountain. That worship on mountains and hills
was accounted holy from ancient custom, and that afterwards
the Gentiles, and also the idolatrous Israelites and Jews sacri-
ficed and burnt incense thereon, is evident from Jeremiah,
"Thy adulteries, and thy neighings, the wickedness of thy
whoredom, upon the hills in the field, I have seen tliy abomi-
nations," xiii. 27, speaking of Jerusalem. And in Ezekiel,
When their slain were in the midst of their idols, round
about their altars, ujmi every high hill, in all the tops of the
mountains, and under every green tree, and under every thick
oak," vi. 13. And in Jeremiah, " Upon every high hill, and
under every green tree, thou playest the harlot," ii. 20 ; iii. 6;
1 Kings xiv. 23 ; 2 Kings xvi. 4. Inasmuch as idolatrous wor-
ship was pei-formed on mountains and hills, by them in the
opposite sense are signified the evils of self-love, as in Jeremiah,
" I beheld the mountains, and lo, they trembled, and all the
hills are overturned ; I beheld, and lo, no man, and all the birds
of the heaven wei'e fled," iv. 24, 25. And in Isaiah, "Every
valley shall be exalted, and every mountain and hill shall be
brought low," xl. 4. Again, " Behold, I have set thee for a
threshing-instrument of a fresh threshing-instrument, having
teeth, thou shall thresh the mountains, and shalt set the hills as
chafif'," xli. 15. Again, " I will make waste mountains and
hills, and dry up all their herbs," xlii. 15. And in Micah,
" Hear ye, I pray, what Jehovah speaketh. Arise, contend with
the mountains, and let the hills hear thy voice,''^ vi. 1. And in
Jeremiah, " My people have heen lost sheep, their shepherds
have seduced them ; they are refractory mountains, they have
gone from the mountain upon the hill, they have forgotten their
resting-place," 1. 6 ; and in other places, as Jerem. xvi. 6 ; Na-
hnm i. 5, 6. Mountains and hills signified the goods of celes-
tial and spiritual love, because they were exalted above the
earth, and by exalted and high places were signified those
things which were of heaven, and in the supreme sense which
were of the Lord ; for the laud of Canaan signified the Lord's
6136, 6437.]
GE^fESlS.
603
heavenly kingdom, n. 1607, 3038, 3481, 3705, 4240, 4447.
Hence all things in that land were significative, the mountains
and liills of such things as are high ; for when tlie most ancient
people, who were of the celestial church, ascended a mountain,
they had presented to them height, and from height a holy
principle, by reason that Jehovah or the Lord was said to dwell
in the highest, and because height in the spiritual sense was the
good of love, n. 650.
6436. « Shall be for the head of Joseph."— That hereby is
signified as to the interiors, appears from the signification of
head^ as denoting the interiors, because all things appertaining
to man are there in their principles ; it is also from coi-respond-
ence that the interiors are signified by the head, hence the
neck signifies what is intermediate ; the body, exterior things ;
and the feet and soles, outermost things. Tliis correspondence
is grounded in this circumstance, that heaven resembles a
Grand Man ; the inmost heaven, where the Lord's celestial
kingdom is, has reference to the head of that man, the middle
or second heaven, where the spiritual kingdom is, to the body,
and the ultimate or first heaven, to the feet, see n. 4938, 4939,
5328, 6292.
6437. " And for the crown of the head of the I^Tazarite of
his brethren." — ^That hereby is signified as to exteriors, appears
(1.) from the signification of the crown of the head of a Naza-
rite^ as denoting exterior things, of which we shall speak pres-
ently ; and (2.) from the representation of the sons of Israel,
who are here his brethren, as denoting spiritual truths in the
natural principle, see n. 5414, 5879, 5951, which also are ex-
terior respectively, for the man of the spiritual church is in the
good of truth, and this good is interior, because in the interior
natural principle. A Nazarite signifies exteriors, because the
Nazarites represented the Lord as to the Divine Natural [prin-
ciple], which is the external Diviiie Human [principle]. That
the Nazarites had this representation, appears from this cir-
cumstance, that tJie Nnzariteship is hair, and that the sanctity
thereof consisted in the hair ; its consisting in the hair was on
account of the above representation, for hair corresponds to,
and hence signifies, the natural principle, see n. 3301, 5247,
0569 to 5573. This is also evident from those who made a vow
of Nazariteship, who were then forbidden to shave the hair.
Numb. vi. 5 ; and afterwards, when they had accomplished the
days of the Nazariteship, they were to shave tlie head at the
door of the tent, and to put the hair into the fire under the
sacrifice of the peace-oflfering, Numb. vi. 13, 18. This is also
further evident from Samson, who was a Nazarite, in that his
strength consisted in his hair. Judges xiii. 3, 5; xvi. 1 to the
end ; see n. 3301. Hence it is written in Jeremiah, " Out of
the hair of thy Nazariteship, and cast it away, and take up u
604
GENESIS.
[Chap, xlix
]araentation upon the hills," vii. 29. From these considera-
tions it may be manifest, that by the crown of the head of a
Nazarite, are signified exterior things ; for the crown of the
head of a Nazarite is where his hair is. This is the arcanum
signified by the Nazarites in the Word.
6438. From these things, which Israel predicted concerning
Joseph, it may also be manifest, that in each of them there is
an internal sense, and that without that sense scarcely any
thing is understood. He who looks only at the sense of the
letter, may believe that these things which were said of Joseph
befell his posterity who descended from Manasseh and Eph-
raim, verse 1. But from their history in the Books of Moses,
Joshua, Judges, Samuel, and the Kings, nothing of the kind
is found ; for they were not blessed above the rest of the tribes ;
and they also, like the rest, were led away into captivity, and
dispersed among the Gentiles : from these considerations it is
evident, that what is extant in the sense of the letter is not
that which is signified ; but that something else is signified,
which is in the internal sense. Also without the internal sense,
it cannot be at all known what all the above things concerning
Joseph involve, as that Joseph is the son of a fruitful one, of
a fruitful one on a fountain, of a daughter who walks on the
wall : that they embitter him, shoot at him, the archers hold
him in hatred ; that he shall sit in the strength of his bow, and
the arms of his hands shall be strengthened by the hands of
the powerful Jacob, hence the shepherd, the stone of Israel ;
that the blessings of his father shall prevail over the blessings
of his progenitors, even to the desire of the hills of an age, and
that those things should be for the head of Joseph, and for the
crown of the head of the Nazarite of his brethren. All and
each of these things are such, that it is impossible for any one
to know what they are, except from the internal sense.
6439. Verse 27. Bevjamiti is a wolf, he shall seize in the
morning, he shall devour the spoil, and at evening he shall
divide the prey. Benjamin, signifies the truth of the good of
the spiritual church, which good is Joseph. A wolf, signifies
the avidity of snatching away and delivering the good. He
shall seize in the morning, he shall devour the spoil, signifies
that when the Lord is present, it shall be done. And at evening
lie sliall divide the prey, signifies their possession in the Lord's
kingdom, when as yet they are in obscurity.
6440. Ver. 27. " Benjamin." — Tliat hereby is signified the
truth of the good of the spiritual church, which is Joseph, ap-
pears from the representation of Benjamin, as denoting the
spiritual of the celestial principle, see n. 4592. The spii-itual
of the cejestial princi|)le is the truth of good ; in the present
case, the truth of the good of the spiritual church, represented
by Joseph in this propliecy of Israel : for as Joseph representa
6438—6442.]
GENESIS.
605
the spiritual church, n. 6417, he also represents the good of
that church, for the church is the church by virtue of good ;
the truth of this good is Benjamin.
6441. " A wolf" — That hereby is signified the avidity of
snatching away and delivering good, appears from the signifi
cation of a wotf^ as denoting one who seizes and disperses ; and
wliereas, in the "Word, beasts signify lusts, a wolf signifies the
avidity of seizing, as is also evident from the passages in the
Word where a wolf is mentioned, as in Matthew, " Beware of
false prophets, who come to you in sheep's clothing, but in
wardly they are ravening wolves^'' vii. 15. And in John,
" The hireling, who is not the shepherd, whose own the sheep
are not, seeth the wolf coming^ and leaveth the sheep, and
fleeth ; and the wolf seizeth them and scattereth the sheep,''''
X. 12. In like manner in other places, as Luke x. 3; Jerem.
v. 6 ; Ezek. xxii. 27 ; Zeph. iii. 3. Hence it is evident, that
by wolf are signified they who seize ; but in tlie present case,
who snatch away from hell those who have been seized. The
signification of wolf is similar to that of lion ; for the lion also
is a rapacious beast, concerning which it is likewise said that
he seizes his rapine, that he gatliers spoil, and preys upon prey,
as it is here said of a wolf ; and yet, in the good sense, a lion
signifies truth in ability from good, see n. 6367. The case is
the same respecting other rapacious animals, as leopards,
eagles, &c.
6442. " He shall seize in the morning, he shall devour the
spoil." — That hereby is signified tliat when the Lord is present,
it shall be done, appears (1.) from the signification oi morning ,
as denoting, in the supreme sense, the Lord, see n. 2405, 2780 ;
hence " he shall seize in the morning," denotes, that when the
Lord is present, then shall be the snatching away and deliver-
ance of the good ; and (2.) from the signification of devouring
the spoil, as denoting to appropriate to himself those wliom he
has snatched away and delivered ; that to devour denotes to
appropriate and conjoin to himself, see n. 3168, 3513, 3596,
5643 ; that spoil denotes those who are snatched away and
delivered, is evident. That seizing, rapine, spoil and prey, are
also predicated of the Lord in the Word, on account of His
snatching away and delivering the good, is manifest from what
was said above, verse 9, concerning Judah, " Judah is a lion's
whelp; from the prey, my son, thou wentest up," whereby is
signified, that deliverance from hell is from the Lord through
the celestial principle, see n. 6368 ; also from other passages in
the AVord, as in Isaiah, " The roaring of Jehovah is as the roar-
ing of a lion, he roareth as the young lions, and rageth, and
layeth hold on the prey, that there is none to deliver it,^'' v. 29.
Again, " As a lion roareth, and a youn^ lion over his prey, so
ehall Jehovah come down to fight on Mount Zion," xxxi. 4.
606
GENESIS.
[Chap. xlix.
And in Jeremiah, " I will snatch thee away in that day, snatch-
ing I will snatch thee away^ but thy soul shall be to tliee for a
spoils because thou hast trusted in me," xxxix. 18. And in
Zephaniah, " Wait for me, saith Jehovah, ^mtil the day that 1
rise up to the prey^'' iii. 8. And in Isaiah, " I will divide to
liiin amongst many, that he may divine the spoil with thb
utro^iff^''' liii. 12, speaking of the Lord in the chapter through-
out. That to devour plunder or spoil, denotes to appropriate
to himself goods which were seized by evils, is manifest from
the prophecy of Balaam in Moses, " Behold, the people shall
rise up as an old lion, and shall lift up himself as a young lion ;
he shall not rest until he devour the prey,''^ Numb, xxiii. 24.
From these considerations it is evident, that plunder, spoil and
i)rey, denote the snatching away and deliverance of the good
by the Lord. This is predicated of the truth represented by
Benjamin, because to truth is attributed power, see n. 3091,
4931, which it derives from good, n. 6344, 6423.
6443. " And at evening he shall divide the prey." — That
hereby is signified their possession in the Lord's kingdom whilst
they are as yet in obscurity, appears (1.) from the signification
of evening, as denoting what is obscure, see n. 3056, 3833 ; and
(2.) from the signification of dividing the prey^ as denoting to
give possession in the lieavenly kingdom: for by prey are sig-
nified they who are snatched away and delivered by the Lord,
lience by dividing the prey is signified distribution amongst
those who are in heaven, which is identical with their possession
in the Lord's kingdom. This is said to be done in the evening,
because they who are elevated into heaven, are first in obscurity,
because they cannot come into clearness until they have been
in heaven, and have been instructed concerning truths from the
Lord by the angels, into whose society they are sent ; for there
is need of a space of time, that the obscurity induced by falses
may be dissipated.
6444. These are the things signified by Benjamin ; but
without the internal sense, who can say what the things men-
tioned of him involve? As that he is a wolf, that he shall seize
in the morning, that he shall devour the spoil, and that at
evening he shall divide the prey : these things would be alto-
gether hidden, unless the internal sense revealed them. Of this
nature are many things in the prophets, which, if viewed from
the letter, are understood only as to a few things, but if viewed
from the internal sense, are understood as to all. From these
considerations it may now manifestly appear, that by the sons
of Jacob, and by the tribes named from them, are signified such
things as are of the Lord's church and kingdom.
6445. Ver. 28. All these are the twelve tribes of Israel / and
thts IS what their father spake rmto t/tem, and blessed them /
every one according to his blessing^ he blessed them. All these
6443— e449.j
GENESIS.
607
are the twelve tribes of Israel, signifies all truths and goods in
the complex. And this is what their father spake unto them,
signifies communication by influx from spiritual good. And
blessed them, every one according to his blessing, he blessed
them, signifies predictions concerning spiritual life, what shall
befall every one when in such a state.
6446. Ver. 28. "All these are the twelve tribes of Israel.''
— That hereby are signified all truths and goods in the complex,
appears from the signification of the twelve tribes of Israel^ as
denoting all truths and goods in the complex, see n. 3858, 3926,
3939, 4060, 6335, 6397. That these things are signified by the
tribes, is evident from what has been said concerning them, not
only in the places cited, but al^o in this chapter.
6447. " And this is what their father spake unto them." —
That hereby is signified communication b}' influx from spiritual
good, appears (1.) from the signification of speaking, as denot-
ing to flow-in, see n. 2951, 5481, 5743, 5797, in the present case
commuTiication by influx; and (2.) from the representation of
Israel, who is here iheiv father, as denoting spiritual good, see
n. 4598, 5801, 5803, 6806, 5812, 5817, 5819, 5826, 5833.
6448. " And blessed them, every one according to his bless-
ing, he blessed them." — ^That hereby are signified predictions
concerning spiritual life, what would befall every one when in
such a state, appears (1.) from the signification of blessing, as
denoting prediction, see n. 6230, 6254 ; and (2.) from the sig-
nification of every one according to his blessing he blessed them,
as denoting what would befall ever}' one. That it is concerning
spiritual life appertaining to every one in such a state, is evident
from all those things which have been said in this chapter con-
cerning the sons of Israel, or the tribes nained from them ; for by
them are described all the states of the church as to goods and
truths, thus as to the spiritual life of every one within the church.
6449. Ver. 29 — 33. And he charged them; and said unto
them, I am gathered unto my people : bury me with my fathers,
at the cave that is m the field of Ephron the Hittite, in the cave
that is in the field of Machpelah, which is on the faces of Mamre
in the land of Canaaii, xohich Abraham bought with the field
from Ephron, the Hittite for the possession of a sepulchre.
There they buried Abraham and Sarah his wife; there they
buried Isaac and Rebecca his wife / and there I buried Leah.
The purchase of the field, and of the cave that is therein, was
from the sons of Heth. And' Jacob made an end of command-
ing his sons, and gathered his feet to the bed, and expired, and
was gathered unto his people. And he commanded them, and
said unto them, signifies insinuation. I am gathered to my peo-
ple, signifies that he would be in the goocls and truths of the
natural principle which are from him. Bury me with my fa-
thei"s, signifies that in that principle also are things interior and
«
608
GENESIS.
[Chap. xlix.
what is inmost. At the cave, signifies where is obscurity. That
is in the field of Ephron the Hittite, signifies that nevertheless
it may be rendered clear. In the cave that is in the field of
Machpelah, signifies in that obscurity. Which is upon the faces
of Mainre, signifies the quantity and quality thereof : in the
land of Canaan, signifies where the church is. Which Abraham
bought with the field from Ephron the Hittite, signifies redemp-
tion. For the possession of a sepulchre, signifies regeneration.
There they buried Abraham and Sarah his wife, there tliey
buried Isaac and Rebecca his wife, and there I buried Leah,
signilies that all interior things were in order in good and truth
in the natural principle. The purchase of the field and of the
cave that is therein was from the sons of Heth, signifies the
redemption of those who receive truth, and through truth, good.
And Jacob made an end of commanding his sons, signifies the
efi"ect of insinuation. And gathered his feet to the bed, sig-
nifies as to his inferior principles, wherein were interior prin-
ciples, to the good and truth of the inferior natural principle.
And expired, signifies new life there. And was gathered unto
his people, signifies that he was in the goods and truths of the
natural principle which are from himself.
6450. Yer. 29. " And he charged them, and said unto
them." — That hereby is signified insinuation, appears from what
follows, where Israel speaks to his sous about burying him in
the cave of the field of Machpelah, where Abraham and Isaac
were buried ; whereby is signified life in the truths and goods
of the natural pi'inciple, where are interior principles and the
inmost ; and whereas these principles are treated of in what
now follows, therefore by charging his sons, and saying to them,
is signified insinuation into those principles. That by charging,
or commanding, is signified influx, and thus insinuation, see n.
5486, 5732.
6451. I am gathered unto my people." — That hereby is
eignified that he would be in the goods and truths of the natural
principle, which are from him, appears (1.) from the representa-
tion of the sons of Israel, and of the tribes named from them,
which are here his people, as denoting the goods and truths in
the natural principle, see n. 3858, 3926, 3939, 5414, 5879, 5951,
6335, 6337 ; that these things are from him, is evident ; and
(2.) from the signification ot heing gathered to that people, as
denoting to be in those things. Inasmuch as the subject treated
of here, and in the following verses, is concerning the gathering
or existence of spiritual good, which is Israel, in the goods and
truths of the natural prmciple, which are his sons or the tribes
named from them, it may be expedient to say how this is to be
understood. There is an inmost principle, there are interior
principles under the inmost, and there are exterior things in
man ; all of these are most exactly distinct amongst themselves,
6150—6453.]
GENESIS.
609
and succeed in order, thus from the inmost even to the outer-
most; according to the order in which they succeed, they also
flow-in. Hence it is, that life flows-in through the inmost into
the interior principles, and through the interior into the exterior,
thus according to the order in whicli they succeed ; and hence
it does not rest, except in the ultimate of order, where it stops :
and whereas interior principles flow-in according to order even
to the ultimate, and there stop, it is evident that interior prin-
cij^les are together in the ultimate ; but in this order, the inmost
principle, which flowed-in, keeps the centre there, the interior
principles beneath the inmost encompass the centre, and the
exterior constitute the circumferences ; and this not only in
general, but also in singulars. The former order is called suc-
cessive, but the latter simultaneous order ; and the latter arises
from the former, for every thing simultaneous has birth from
•what is successive ; and when it is born, its existence is such.
Inasmuch as all interior principles are also together in the ulti-
mate, therefore the appearance is as if life was in the ultimate,
that is, in the body, when yet it is in the interiors ; and nei-
ther is it there, but in the supreme, that is, in the Lord, from
"Whom is the all of life. Hence also, life in the exterior prin-
ciples is obscure in respect to life in the interior, for in the
exterior it is general life, existing from the influx of several,
yea of innumerable things from the interiors, which appear
together and under a general apprehension. From these con-
siderations it is now in some measure evident how it is to be
understood that spiritual good, which is Israel, must be in the
goods and truths of the natural principle, which are his sons or
tribes ; for spiritual good, which is Israel, is in the interior of
the natural principle, and the goods and truths, which are his
sons, are in the exterior thereof ; spiritual good being in these,
is signified by the expression, " I am gathered unto my people."
6452. " Bury me with my fathers." — That hereby is signified
that in that principle also are interior principles and the inmost,
appears from the representation of Abraham and Isaac, who are
here \\\?,fathei's^ as denoting interior principles and the inmost,
Abraham the inmost, and Isaac the interior, which is beneath
the inmost, see n. 3245, 6098, 6185, 6276, 6434. That also the
inmost and interior principles are together in the exterior, thus
in the goods and truths in the natural principle, which are the
sons and tribes of Israel, may be seen just above, n. 6451.
6453. "In the cave." — ^That hereby is signified whore is
obscurity, appears from the signification of cave, as denoting
what is obscure, see n. 2935 ; that there is also obscurity in the
exterior natural principle wherein are the truths and goods
represented by the sons and tribes of Israel, inasmuch as a
common (or general) principle prevails there, may be seen just
above, n. 6451, at the end.
vol. VT. SQ
610
GENESIS.
[Chap. xlix.
6154. "That is in the field of Epliron tlie Hittite."— That
hereby is signified, uevertlieless it may be rendered clear, ap-
pear (1.) from the signification of afield., as denoting the chnrcli,
see n. 2971, 3766 ; and (2.) from the representation oi Ephron
the Hittite^ as denoting those in wlioni truth and good may be
received, see n. 2933, 2940, 2969 ; thus with whom the obscurity
of faith may be made clear. Tlie case herein is this: whatso-
ever is in the natural piijiciple, and especially in tlie exterior
natural principle, is obscure in respect to those things which
are in the interior natural principle, and more so in respect to
those which are in the rational principle, see n. 6451, 6453 ;
but this obscurity becomes clear in two ways: firstly, if tlie
exterior principles be reduced to compliance with the interior,
and thus to correspondence ; secondly, if man be capable of
being elevated from the exterior principles to the interior, and
thereby of seeing exterior principles from the interior. The
latter way takes place in tliose who are in the internal of tlie
church, but the former in those who are in its external : but
neither the one nor the other is obtained, except by regenera-
tion from the Lord. From these considerations it is evident
what is meant by obscurity being capable of being made clear.
6455. Ver. 30. " In the cave that is in the field of Mach-
pelah." — That hereby is signified in that obscurity, appears
from the signification of cave, and also of Machpdah, as denot-
ing what is obscure. That a cave denotes what is obscure, see
n. 2935, 6453 ; that Machpelah denotes the same, see n. 2935,
but Machpelah signifies the quality of the obscurity.
6456. " Which is on the faces of Mamre." — That hereby is
signified its quantity and quality, appears from the signification
of Mamre, as denoting the quantity and quality of that thing
to which it is adjoined, see n. 2970, 4613.
6457. "In the land of Canaan." — That hereby is signified
where the church is, appears from the signification of the land
of Canaan, as denoting the church, see n. 3686, 3705, 4447,
5136.
6458. " Which Abraham bought with the field from Ephron
the Hittite." — That hereby is signified redemption, appears (1.)
from the signification of buying, as denoting to appropriate, see
n. 5374, 5397, 5410, 5426, thus also denoting to redeem, for
what is redeemed, is appropriated ; (2.) from the representation
of Abraham, as denoting the Lord in the supreme sense, see
n. 1965, 1989, 2011, 3245, 3251, 3305, 3703, 4615, 6098, 6185,
6276 ; (3.) from the signification of a field, as denoting the
church, see n. 2971, 3766 ; and (4.) from the representation of
Fvhron the Hittite, as denoting those in whom good and truth
CHO be received, see n. 2933, 2940, 2969. Hence it is evident
what is the sense of these words, viz., redemption by the Lord
of those in the church in whom good and truth can be received.
6454—6463.]
GENESIS.
611
6459. " For the possession of a sepulchre." — That hereby is
signified regeneration, appears from the siornification of a sepul-
chre, as denoting regeneration, see n. 2916, 2917, 5551.
6460. Ver. 31. "There tliey buried Abraham ond Sarah
his wife; there they buried Isaac and Rebecca his wife; and
tliere I buried Leah." — Tliat hereb}' is signified that all interior
things are in order in good and truth in the natural principle,
appears from what has been explained above, n. 6451, 6452.
6461. Ver. 32. " The purchase of the field and of the cave
whicii is therein was from the sons of Heth." — That hereby is
signified the redemption of those who receive truth, and bj
truth, good, appears (1.) from the signification of a purchase,
as denoting redemption, see above, n. 6458 ; (2.) from the sig-
nification of a field, as denoting the church, see n. 2971, 3766^
thus the man of tlie church, for he is the church ; (3.) from
the signification of a cave, as denoting what is obscure, see u.
2935, 6453 ; and (4.) from the representation of the sons of
Ileth, as denoting the spiritual church which was from the an-
cient, see n. 2913, 2986 ; and whereas the sons of Heth are
the spiritual church from the ancient, they are they who receive
truth, and through truth, good ; for hence is tlie spiritual church.
From these considerations it is evident, that by the purchase
of the field and of the cave which is therein from the sons of
Heth, is signified the redemption of those who in the church,
and as yet in an obscure principle, receive truth, and through
truth, good.
6462. Ver. 33. "And Jacob made an end of commanding
his sons." — That hereby is signified the effect of insinuation,
appears from the signification commanding sons, and saying
to them, as denoting insinuation, see above, n. 6450 ; thus, to
make an end of commanding them, denotes the effect of insin-
uation.
6463. And gathered his feet to the bed." — That hereby
is signified as to liis inferior principles in which were interior
principles, to the good and truth of the inferior natural prin-
ciple, appears (1.) from the signification of gathering the feet,
as denoting to betake himself to inferior principles ; that to
gather denotes to betake himself, when the feet denote inferior
principles, is evident ; that feet denote the things of the natural
principle, see n. 2162, 3147, 3761, 3986, 4280, 4938 to 4952,
which thus are inferior things, n. 6436 ; that inferior things,
in which are interior, are denoted, is evident from what was
said above, n. 6451. (2.) From the signification of bed, as de-
noting the natural principle, see n. 6188, 6226, thus the good
and truth of the natural principle, for these constitute the
natural principle in man. The reason why the good and truth
of the inferior natural principle are denoted, is, because this is
thi' natural principle to which interior principles betake them-
612
GENESIS.
[Chap. xlix.
selves, accotJing to what was explained in n. 6451, 6452; that
the natural principle is inferior and superior, or interior and
exterior, see n. 3293, 3294, 5118, 5126, 5497, 5649. Inasmuch
ashy Israel is represented spiritual good /ro7n the natural prin-
ciple, and hj Jacob, spiritnf),l truth in the natural principle, and
by his sons, goods and truths in the natural principle distin-
guished into their kinds, therefore mention is made of a bed,
because by it the naitiral principle is signified, n. 6188, 6226,
as here, when he made an end of speaking to his sons, that '■'■he
gathered his feet to the bed ; also when Joseph came to him, it
is said, that "Israel strengthened himself, and sat upon the
hed " n. 6226 ; and likewise after he had spoken with Joseph
about burying liim in the sepulchre of his fathers, it is said, that
" Israel bowed himself on the head of the bed^'' n. 6188. Hence
also, (which is remarkable,) when Jacob is thouglit of, there
appears in the world of spirits a bed with a man lying in it ;
this appears at a distance above the head towards the front to
the right : this appearance is grounded in this circumstance,
that in heaven the idea of thought concerning Jacob is turned
into an idea of thought concerning the natural principle ; for in
heaven it is not perceived what Jacob is, but that which is
represented by him, viz., the natural principle, which is also
signified by a bed.
6464. " And expired." — That hereby is signified new life
there, viz., in the goods and truths of the inferior natural prin-
ciple, which are represented by his sons and tribes, appears
from the signification of expiring, or dying, as denoting new
life, see n. 3305, 3498, 4618, 4621, 6036.
6465. " And was gathered unto his people." — That hereby
is signified that he was in the goods and truths of the natural
principle which are from himself, appears from what was said
above, n. 6451, where similar words occur, see what was there
adduced concerning the existence and life of spiritual good,
which is Israel, in the goods and truths of the inferior natural
principle, which are his sons and twelve tribes. Concerning
the existence of interior principles in exterior, it is further to
be noted, that all things, not onlv in man, but also in universal
nature, exist by successive formations ; thus posterior things
by formations from prior things. Hence it is, that each forma-
tion exists separate from the other, but still that the posterior
depends upon the prior, so that it cannot subsist without the
I)rior, for the posterior is kept by the prior in its connection
and form : hence also it is evident, that in the posterior are all
prior things in their order ; the case is the same with the modes
and powers, which proceed from them as substances ; thus it
is with the interior and exterior things of man, and also with
those which are of the life belonging to him. He who does not
conceive the interior and exterior tilings in man according to
64G4— 0167.]
GENESIS.
613
such formations, cannot possibly liave an idea respecting the
external and internal man, and the influx of the one into the
other; still less respecting the existence and life of the interior
man or spirit, and its quality when the external principle, which
is corporeal, is separated by death. He who conceives of ex-
terior and interior principles, as being distinguished only by
different degrees of purit}', and thereby as cohering by con-
tinuity, thus without distinction by formations of things pos-
terior from things prior, cannot imagine otherwise than that
when the external principle dies, the internal dies also ; for he
thinks that they cohere together, and that, owing to their co-
herence and continuity, when the one dies, the other dies, be-
cause the one draws the other along with it. These things are
said to the intent it may be known, that the internal and ex-
ternal principles are distinct from each other ; and that interior
things, and exterior succeed in order; and also that all intei'ior
things are together in exterior things, or what is the saine, all
prior things in posterior ; which is the subject treated of iu these
verses in the internal sense.
COXTINUATION OF THE SUBJECT CONCERNING INFLUX, AND CON-
CERNING THE COMMERCE OF THE SOUL AND BODY.
6466. AT the close of the preceding chapters it was shown,
that each life appertaining to man, viz., the life of his tliuuyht
and the life o/" his will, flows-in from heaven, through the
angels and spirits who are attendant upon him ; hut hy flowing-
in from heaven is to he understood, that it is through heaven
from the Lord ; for the whole of the life appertaining to the
angels is from the Lord, which they themselves unanimously
confess, for they are also in the perception that it is so ; and as
all the life in the angels is from the Lord, all the life in man
likewise is from the Lord, for man is ruled hy angels and spir-
its in particular / and hy heaven in general from the Lord.
6467. Hence it is evident, that no man in any case has life
from himself j thus neither can he think and will from him-
self, for the life of man consists in thinhing and toilling / for
there is only one life, viz., that of the Lord, lohich flows-in to
all, hut is variously received, according to the quality which
man has induced on his soul hy his life in the world ; hence
with the evil, goods and truths are turned into evils andfalses,
hut %oith the good, goods are received as goods and truths as
truths. This may be compared to the light flowing into ohjects
from the sun, which is modified and variegated diversely in
the objects according to the form of their parts, and hence ii
6U
GENESIS.
[Chap. xjix.
turned into colours either disagreeable or pleasing, thus accord-
ing to the quality ; in like manner, man, during his life in the
world, induces on the most pxhre substances, which are of his
interiors, a quality, according to which the Lord's life is re-
ceived. Lt is to be noted, that life from the Lord is the life of
love towards the unive7'sal huma.n race.
6468. Spirits recently deceased, before they are instructed by
the angels, believe no otherwise than that the whole of life is in
man himself, and that nothing flows-in ; the reason is, because
they know nothing in particular concerning heaven, and conse-
quently nothing concerning influx thence. Nor are spirits, v)ho
are not good, willing to be instructed on the subject, for they
vnsh to live from them.selves ; and they have said that L had no
life, because they have heard me say that L did not live from
myself, and that I knew it by continual experience ; but to this
they were not willing to attend ; it was further given me to say,
that every one has life according to the form of the interiors
which he had acquired to himself by willing and acting, think-
ing and speaking. L next discoursed with good spirits concern-
ing the influx of life from the Lord, that it flows into all ; and
that this is evident from heaven, which resembles a man, and is
therefore called the Grand Man, {concerning which and the coi'-
respondence therewith of all things in man, we have already
treated at the close of several chapter's /) and that this cotdd not
possibly be the case, unless life from the Lord flowed into heaven
in general, and into every angel there in particular ; and
also that it is evident from this circumstance, that the universal
heaven has relation to the Lord, and that the Lord is there the
centre of all views, and they who are in heaven look upioards
towards Him, and they who are in hell downwards from Him /
for the Lord appears to those who are in the heavens as a sun,
which is there upwards. It was further said, that it is evident
that the all of life is from the Lord from this circumstance
also, that the soul of man in the womb can so wonderfully form
a body and its manifold members and organs in such a series,
and its interiors to the image of heaven: this could not at all
be effected, unless all life was from the Lord, and unless heaven
was such.
6469. It has also been given me to perceive, by influx, the
sweetness cf the angels, which they perceive from tins circum-
stance, that they do not think and will from themselves, but
from the Lord; hence they have tranquillity , peace, and happi-
ness. And when the angels have flowed-in to my perception,
then the presence of the Lord wa^ manifestly perceived, a proof
that they are in the life of the Lord; this it has been given me
to kn 010 from, much experience. Once also, when I was think-
ing concerning the influx of life from the Lord, and was revolv-
ing on some doubts, it flowed-in from heaven, that no attention
6468—64:72.]
GENESIS.
615
should he paid to a ihousxnd objections and reasonings grounded
in fallacies.
6470. That all life is from the Lord, it has also been given
me to hiowfrmn this consideration, that no spirit thinks and
speaks from himself hut from others, and these others from
others, and so forth. This has been frequently shown to those
who believed that life existed within themselves, and did not
How-in / and hence it was given them to conclude, that, inas
much as no one thinks and speaks from himself, but from
others, therefore all at length think and speak from 07h\ and
thus from, the Lord j and unless all did so from One, that it
would be impossible for any order of lives to exist in heaven, in
which neveiiheless the order is such, that it is most distinctly
arranged into societies according to the quality of good. The
case icould be altogether otherwise, if every one acted from his
own life.
6471. A certain spirit, not of the evil, but from those who
have supposed that they possessed the knowledges of faith more
than others, and who have instructed several others even in this,
that all good and truth is from the Lord, and that man cannot
think nor ivill what is good from himself , was brought into
that state, that he did not think and will from himself, {for
it is possible to be brought into such states in the other life ;)
vjhen he was in that state, he said, that it was not possible to
live thus, but that life was grievous to him. Thereupon, he
was informed that thus he had not loved to live in the truth
which he had taught ; and that the angels are in that state, and
infelicity, when they pei^ceive that they do not live from them-
selves ■ but this was of no avail. Hence it was made manifest,
how difficult it is to live the life of faith, unless men live in the
good of charity.
6472. LIow the case is with the influx of each life, that is,
of the life of thought and of the life of will from the Lord, it
has been given me to know by revelation i the Lord flows-in iri
a twofold manner, viz., through heaven mediately, and fremi
Himself immediately, and from Himself He flows-in hot)t info
mani's rational principles, which are his interiors, and into his
natural principles, which are exterior. What flows-in from
the Lord is the good of love and the truth of faith, for what
proceeds from the Lord is the Divine Truth, in which is Di-
vine Good I but these are variously received in man , according
to his quality. The Lord does not compel man to receive what
flows-in from Llimself, but leads in freedom , and so far as man
permits, by freedom leads him to good ; thus the Lord leads
man according to his delights, and also according to fallacies
and the principles thence received, but by degrees LLe leads him
out from thence; and this appears to man as from himself.
Thus the Lord does not break those principles, for this woidd
616
GENESIS.
[Chap, xlix.
he to violate man's freedom, which must necessarily remain, in
order that he may he reformed, see n. 1937. 1947, 2875, 2876,
2881, 3145, 3146, 3158, 4031. That the Lord thus flows into
man, not only mediately through heaven, hut also immediately
from Himself, into hoth the interiors and the exteriors helong-
ing to man, is an arcanum heretofore unknovm.
6473. That the Lord rules the ultimates of man as well as
his first principles, maybe manifest from this consideration^
that order from the Lord is successive from first principles to
ultimates, and in the order itself there is nothing hut what is
divine I and this heing the case, the presence of the Lord 'must
necessarily he in ultimates as well as in first principles, for the
one follows from the other according to the tenor of order.
6474. Lt was shown me hy experience, during the space of
an hour, how all the tho%ights are ruled hy the Lord ; there was
an influx like a most gentle and almost hnpercepjtihle stream,
the current of which is not apparent, hut still leads and draws j
in this manner, that which flowed-in from the Lord, led all the
series of my thoughts into consequences, and although gently,
yet powerf ully, insomuch that L could, not in any wise wander
into other thoughts ; which it was even allowed me to attempt,
hut to no purpose.
6475. L have heard it said to certain evil spirits, who were
in the world of spirits, and who continually thought against
the Lord, (the quality of the spirits who are from hell, when
in the loorli of spirits, may he seen in n. 5852,) that they should
produce some one asserting frovi the truth concerning any angel
of heaven, &)', if they were able, that they shoxdd point out one
in hea/ven, who does not acknowledge that the Lord is the life
of all, and that all derive what they have from LLim ; hut they
were silent hecause they were not able. Some of the evil spirits,
who believed that there were heavens where the Lord was not
acknowledged, wandered ahout, and inquired for them / hut as
their inquiry was fruitless, they returned. Lt was moreover
said to them, that all in hell think against the Lord / nor do
they attribute any thing to Him above what is human ; and yet
that several say, they acknowledge a Supreme Being, by which
they mean the Father, and nevertheless they live iii hatred and
revenge, and vjish continually to he exalted above others, and to
he toorshipped as gods, and thus they make a hell for them-
selves. It is altogether otherwise loith those who acknowledge
the Lord, and from the hea,rt believe in Him. Hence also it is
manifest, that the Lord flows into all, both generally through
heaven, and individually, as toell as universally, from Him-
self • and that where thi' good of charity is, there He is; but'
wliere a contrary priufiph is, there also LLe is, hut in no other
way than to give them Life, and to withdraw them as far as
possible fro/n evil.
6473—6479.]
GENESIS.
617
6476. As often as T have been reading the Lord'' s prayer^ so
often I have manifestly perceived an elevation towards the
Lord, which was like an attraction / on those occasions the ideas
were open, and hence a communication was effected with some
societies in heaven ; a7id I perceived that there was an influx
from the Lo^'d into every single particular of the prayer, thus
into each single idea of my thought, arising from the meaning
of the things contained in the prayer. The influx was effected
with inexpressible variety, that is to say, it was not the sa??ie at
one time as at another / hence also it was made manifest how
infinite were the things in each expression of the prayer, and
that the Lord was present in each of them.
6477. For several years L have observed the general sphere
of the influxes aro\md me ; it consisted of a perpetual endea-
vour to do evil from the hells on one part, and of a continual
endeavour to do good f rom the Lord on the other ; by these
endeavours (conatus) opposite to each other L have been kept
constantly in an equilibrium. Such endeavours and consequent
equilibrium are attendant on every one, whence they have free-
dom to turn themselves in what direction they please ; but the
equilibrium varies according to the ruling good or evil in the
man. From this consideration also it might be manifest, that
the Lord flows-in universally, and when universally, also sin-
gularly. And L have been informed that the opposite endea-
vour, xohich is from hell, is nothing else but the perversion into
evil of the good that proceeds from the Lord.
6478. When an angel does good to any one, he also commu-
nicates to him his own good, satisfaction, and blessedness, so
that he is willing to give every thing to the other, and to retain
nothing ; tohen he is in such communication, good flows-in
with, satisfaction and blessedness to him in a much greater de-
gree than he gives, and this continually with increases. But
as soon as the thought occurs, that he wills to communicate
what he has to the intent that he may obtain that influx of
satisfaction and blessedness in himself the influx'is dissipated j
and still more so, if any thing p}resents itself of thoxight con-
cerning recompense from him to whom he communicates his
good. This it has been given me to knoxo from much experi-
ence. ILence also it may be manifest, that the Lord is in sin-
gulars, for the Lord is such that ILe wills to give ILimself to
ill, hence satisfaction and, blessedness are increased with those
who become images and likenesses of Him.
6479. Spirits not so well disposed, who were for some time
attendant upon me, continually injected doubts from the falla-
cies of the senses against the possibility of all trdngs flowing-in
from one fountain^ and thus from the Lord j but tht:y were
told, that so many doubts coxdd not be removed within a short
time, owing to the fallacies of the senses, which must first be
618
GENESIS.
[Chap. xlix.
dissipated, and tJw. nu.riberless unknown things, which must
first he knoion • yea, that with those who a7'e in a negative prin-
ciple, that is, with whom a negative principle universally reigns,
doubts cannot in any wise he removed, for with them one scruple-
avails more than a thousand confirmations • for one scruple is
as a grain of sand placed close hfore the pupil of the eye,
which, although it is single and small, nevertheless takes away
all the sight. But they who are in the affirmative principle,
that is, with whom the affirmative principle universally reigns^
reject the scruples grounded in fallacies which are contrary to
truths; and if there are any which they do not comprehend,
they cast them, aside, and say they do not as yet understand
them, and still they remain, in the faith of truth. But the
above spirits attended hut little to these things, because they
were in the negative principle.
6480. As the subject here treated of is concerning the Lord's
influx mediately through heaven, ai\d immediately from. Him-
self, and this is rnnre fitly called providence, for the Lordflows-
in, not only into the will and thought of man, but also at the
sa7ne time into several things which befall him, therefore in
what now follows it is allowable to call it Providence.
6481. The spirits who come into the other life bring with
them an opinion, that the Divine Providence is universal, but
not in particulars; the catisc of this opinion had been, that
they saw the wicked exalted to honours, become rich, and
crowned with success, which they ascribe to their own proper
prudence; not being aware, that the Divine Providence has
the eternal salvation of man as its end, thus not his satisfaction
in the world, viz., opulence and eminence, wherein the gener-
ality, during the Ife of the body, place essential happiness ;
when yet the case is not so, inasmuch as eminence generally
begets self-love, and opulence the love of the world, thus what is
contrary to love to God, and. to cliarity towards the neighbour :
wherefore such things are given to the loicked, and also to the
good, if they do not disagree and withdraw them from heaven.
Moreover, the Lord provides Ilis ends by means of the wicked
as well as of the good ; for He moves the wicked to do good to
their neighbour, their Coventry, and the church, by their owii
loves ; for the wicked desire to he in eminence, to procure gain,
and therefore they loish to seem upright and zealous ; and from
this desire, as from a fire, they are more strongly excited to do
such goods than the upright. It is also permitted to the wicked
to believe that all things are of their own prxidence , and that the
Divine Providence is not, or is merely universal. Inasmuch
as they are not williug to perceive any otherwise, and that they
may execute such things as are conducive to the public good,
successes are also given them according to their thoughts ; ihc^e
6480- -6484.]
GENESIS.
619
successes are greater incitements to them, in consequence of their
asa-ibitig them to the7nselves.
6482. T have discoursed with spirits C07icerning the Lord's
universal government, observing, tnat what-is vniversal cannot
jpossihly exist without singulars ; and that without singtdars,
the universal is nothing : for the reason why it is called uni-
versal, is, because singulars taJcen together are so named, as par-
ticulars taken together are called a general; therefore to say
that Providence is in the universal, and not in the singulars, is
to say nothing. If any one, by Providence in the universal,
means the coi^servation of the whole according to an order im-
pressed on universal nature at its first creation, he does not
consider that nothing can subsist unless it perpetually exists;
for, as is well known in the learned world, subsistence is per-
petual existence, thus conservation is perpetual creation ; conse-
quently Providence is continually in singulars. Some confirm
themselves in the persuasion that the universal may exist with-
out the particxdar, from the case of a king, who reigns univer-
sally but not singularly : but they do not consider that royalty
is attendant not mdy on the king himself, but also on his minis-
ters, xoho are his vicegerents in such things wherein he himself
is not able to act ; thus the universal, which is of the king, is in
things singidar. But in the Lord's case there is no need of
this, for whatsoever is in Him, is infinite, because it is divine ;
the reason why the angels are His ministers, is, that they may
be in active life, and thence in happiness ; nevertheless the
ministries which they fulfil are not from them, but from
influx from the Lord ; which the angels also unanimously
confess.
6483. From what has been noio said, it may also be man-
ifest, that the universal is entirely according^ to the singulars ;
if these be less singular, the tmiversal also is less elevated, but
if they be more singular, the universal is hence more elevated,
for the singulars cause the universal to exist, and to be called
universal. Hence it may be known what is the quality of the
Divine Universal, viz., that it is in the most singular things of
all, for it is most elevated above all, as being Divine and.
Infinite.
6484. There was a certain one who had confirmed himself
in the persuasion that nothing was of the Divine Providt rirr,
but that all and singular things were of prudeiicc. (uul itlxo
from fortune and chance ; he stated fortune, but he kiu w not
what it was ; he was amongst the evil subtle spirits, because he
had indxdged in thought more than in discourse and conversa-
tion. When he came into the other life, he continued there his
former life, as all are wont to do ; he inquired out and imbibed
all things, even magical artifices, which he suppot^ed might be
serviceable to him, and by ivhich he might provide for himscf.
620
GENESIS.
[Chai-. xlix.
that of himself he might find satisfaction. I entered into dis-
course with him, and he said, that when he did this he was in
his heaven, and that it was impossible any other heaven could
he given than that which he made for himself ; hut it was
given me to reply, that his heaven is turned into hell, as soon as
the real heaven itself flows-in to it. He was at this time in the
world of spirits, and when any are in that world they are in
the delights of the loves in which they had heen in this world,
see n. 5852. But instantly it came to pass, that heaven flowed-
in to his delight, whereupon he was suddenly sensible of hell
a/nd said with horror, that this lie had never believed. It was
told me by good, spirits, that he was worse than others, because
a m.ore subtle influx flowed from him than from others. After-
wards the. same spirit was reduced to the state of his infancy,
and it was shown by the Lord to the angels what his quality
was at that time, and also on this occasion what was the
quality of his future life which was foreseen, and that every
single thing of his life had been under the Lord's guidance,
and thai otherwise he would have plunged himself into the
most grievous hell, if the continual Providence of the Lord had
ceased for a moment / this may be presented visibly to the
angels. He teas also aslced, whether he had ever thought about
eternal life: he said that he had not believed it, and that he
had rejected every thing of the sort, because he saw so mv/ih con-
fusion, that the righteous suffered, and the wicked gloried, with
other things of a similar kind / also because he saw that brute
animals had similar senses, similar life, and also similar ob-
servation and pyi'udence j thus he believed that he should die as
they did ; he said likewise he was in the utmost amazement,
when he perceived that he lived after death.
6485. 1 have discoursed with good spirits concerning the
Divine Providence, and man''s own p>roper prudence ; and
they instructed me on the subject by a representatiie familiar
amongst them., viz., by a mote scattered and, rare in tlie atmos-
phere, saying that maiUs own proper prudence is to the Divine
Providence as that mote is to the universal atmosphere, which
mote is respectively nothing, and also falls down. They added,
that they who attribute all things to their own proper prudence,
are like those who wander in thick forests, but do not know the
way out ; and if they find it, they attribute it either to their
own prudence, or to fortune. They further said, that all con-
tingencies are of Providence, and that Providence acts silently
and secretly, for several reasons j if it acted openly, man could
not m any case be reformed.
6486. I have heard the angels discoursing together about the
Lord''s Providence. I xmderstood indeed their discourse, but
little of it can be described, because it was continually juined to
celestial representatives, which it is impossible to express except
6485—6490.]
GENESIS.
621
very partially. They discoursed wisely, saying that the Lord's
Providence is in the most singidar of all things, hut not accord-
ing to such an order as man proposes to himself, because the
things to come are loth foreseen and provided for ; and that
the case herein is like that of a person who huihls a palace : he
^rst collects materials of every kind, and casts them together
into heaps, where they lie without any order, whilst it is only
in the understanding of the architect what sort of palace is to
he thence erected.
6487. When I was discoursing with the angels concerning
the Divine Providence, there were sjnrits also present, who im-
pi'essed on themselves some idea concerniny fate or absolute
necessity ; from which they supposed that the Lord acted, be-
cause He cannot proceed otherwise than according to things
most essential, thus according to those thimgs which are of the
most perfect order ; but it was shown them, that inan has free-
dom, and that if he has freedom , it is not from necessity. This
was illustrated by the case of houses which are to be built, in
that the bricks, mortar, sand, stones for pedestals and pillars,
also the timbers, beams, and several things of the like nature,
are brought together, not in that order in which the house is to
be constructed, but according to pleasure, and. that the Lord,
alone knows what sort of a house may thence be built. All
those things, which are from the Lord, are most essential, but
they do not follow in order from necessity, but in application
to the f reedom of man.
6488. There was a discourse concerning predestination, and
many of the spirits, from principles imbibed in the world, were
in the opinion that some are predestinated to heaven, and some
to hell ; but L heard a reply f rom heaven, that no one in any
case is predestinated to hell, but that all are predestinated to
life eternal.
6489. The Providence of the Lord is conjoined with fore-
sight (praevidentia), and one is not given without the other / for
evils are foreseen, and goods are provided ,• and the evils which
are foreseen are continually bent towards good by the provident
arrangement of the Lord, for ihe divine end to good reigns uni-
versally. Llence neither is any thing permitted except for an
end, that thence some good 7n ay come forth • but whereas man
has freedom, to the intent that he may be reformed, he is bent
from evil to good so far as he suffers himself to be bent in free-
dom, and continually from the most grievous hell, into which
he labours by every endeavour to plunge himself into a milder,
if he cannot be led to heaven.
6490. Unless the Lord's Providence was in the most single
things, it would be totally impossible for man to be saved, or in-
deed to live, for life is from the Lord, and all the moments of
622
GENESIS.
[Chap. xli.\'.
life have a series of consequences into eternity. On a time it
vjas given 7ne mamfestly to perceive the sphere of ends, which is
of Providence from the Lord.
6491. That the Lord's , Providence is infinite, and respects
eternity, may he manifest from the formation of emhryos in the
womb, where those parts which are to come are continually
delineated and projected, so that one is always a p>lane for
another, and this witliout any error, until the embryo is
formed : afterwards also, when it is born, one tiling is pre-
pared successively to another and for another, that a perfect
man may exist, and at length such a man as to be capable of
receiving htrein. If each single thing be thus provided, during
man's conception , birth, and growth, how much more is this tlie
case as to his spiritual life !
6492. In a dream my father appeared to me, and I dis-
coursed with him, saying, that when a son becomes competent to
judge for himself, he ought not to acknowledge his father for a
father, as heretofore / for the reason why a father is to be ac-
knowledged during education, is, because he is then in the place
of the Lord, nor does a son know at that time what he ought to
do, except by the direction of his father. But when he becomes
competent to judge and think for himself, and seems able to
direct himself of hitnself, in this case the Lord is his father,
whose vicegerent his natural father had heretofore been. These
things I spoke in my dream / when I awoke, there seemed to
descend from heaven a long roll fastened to rods, and tied by
most beautiful woven knots coloured with bright blue, the beauty
whereof cannot be described ; it vjas said, that the angels gave
such gifts one amongst another.
6493. / have often discoursed with sinrits concerning for-
tune, which in the world appears as fortuitous chance, because
me7i know not whence it is ; and in consequence of their igno-
rance, some deny its existence. When an accident befell me
which appeared fortuitous, it was said by the angels, that it
befell me because such spirits v)ere present, and that when the
accident is evil, the sphere of such spirits prevailed. Evil
spirits also, by their arts, had the skill to produce a sphere
which gave birth to unfortunate circumstances, which appeared
absolutely as if from chance. And it was further said, that
all things, yea, the smallest things of all, to the smallest of the
smallest things, are directed by the Providence of the Lord, even
as to the very steps; and when such a sphere prevails as is
contrary thereto, misfortunes happen ; and it was confirmed by
them, that there is no such thing as chance ; and that apparent
accident or fortune is Providence in the iiltimate of order, in
which all things are respectively inconstant.
6494. During several years I have attentively observed whe
6491—6495.]
GENESIS.
623
ther fortune xoas any thing, and I have discovered that it was,
and that in such a case prudence availed noth ing. All those
likewise, who have long reflected on the suhjcct, know and con-
fess this, hut they do not know whence it is • scarcely any one
knows that it is f rom the spiritual world, when neveiiheless it
has its origin from that loorld. On a time when I was play-
ing in company at a common game of chance with dice, the.
spirits attendant upon me discoursed with me concerning for-
tune in gaynes, and said, that what is fortunate was represented
to them by a bright cloud, and what is unfortunate by a dusky
cloud ^ and when a dusky cloud appeared- to attend me, that it
was impossible for vie to win j and also from that mark they
predicted to me the turns of fortune in that game. Hence it
was given me to know, that what is attributed to fortune, even
in games, is from the spiritual world / much more what befalls
man as to the vicissitxcdes in the course (f his life; a7id that
what is called fortune is from the influx of Providence in the
ultimates (f order, where it so exists ; thus that Providence is
in the m.ost single things of all, according to the Lord\^ words,
that not even a hair falls from the head without the will of
God.
6495. From what has been heretofore adduced, it may be
manifest, that influx from the Lord is immediate, and also me-
diate through heaven y but the influx which is from the Lord
is the good of heavenly love, thus of love towards the neighbour :
in this love the Lord is present, for Tie loves the universal human
race, and loills to save each individual to eternity / and where-
as the good of that love is from Himself, He Himself is in it,
thus Lie is presexit with fnan who is in the good of that love.
£ut lohen man casts himself into that state, that he receices ?n-
flux from hell, he then feels the life of self -love and the love of
the world to be delightful, and the life of the love of liis neigh-
bour undelighiful, unless it be in favour of himself. And
whereas man, who is in this state, desires nothingbut evils, and
thinks nothing butfalses concerning spiritual life, therefore, to
j)revent his acting as he desires, and speaking as he thinks, he
IS kept in bonds by his loves fJtcnisdves, whose privati<m he
fears; thus lie is kept in bonds hy tlte dread (f tJw loss of
honour, of gain, of reputation, and of life: into these bonds,
which constitute the ultimate plane, the Lord in such case flows-
in, and thereby rules the man ; hence he appears actually moral
jnd civil, sometimes as an an(/, J, nor does he occasion, hu/i to
society and his neighbour ; aiol should lie occasion hart, t/wre
are civil laws to punish i him. 11 a I this plane is nothing in the
other life I man is there in thr sja' ritual toorld, consequently in
the sphere of his inte7'iors ; thus in, that life he is such as he
had been within, not such as he appeared in externals ; for ex-
624 GENESIS. [Chap. xlix..
ie7"nals are taken away from him, and then it is evident what
his quality had been in the world, either of a devil or of an
angel.
6496. The subject will 2>« continued at the close of the fol-
lowing chapter.
CMD OF VOL. VI.
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