Full text of "Works"
LIBRARY OF THE THEOLOGICAL SEMINARY
PRINCETON. N. J.
PRESENTED BY
The Trustees of the
Lydla S, Rotch Legacy
Division
Section
HEAVENLY ARCANA
VOL. IX
i!!otc() Edition
/
OF
SWEDENBORG'S WORKS
1-19
HEAVENLY ARCANA
20
INDEX ARCANA
2 1
22
MISCELLANEOUS WORKS
Final Judgment
Earths in the Universe
Summary Exposition
23
FOUR DOCTRINES
New Jerusalem and its Heavenly
Doctrines
24
DIVINE LOVE AND WISDOM
Intercourse between the Soul
and the Body
25
DIVINE PROVIDENCE
26-28
APOCALYPSE REVEALED
29
MARRIAGE LOVE
30-32
TRUE CHRISTIAN RELIGION
THE
APR
HEAVENLY AKCA^K'^
DISCLOSED
WHICH ARE IN THE SACRED SCRIPTURE
OR WORD OF THE LORD
HERE, THOSE WHICH ARE IN
GENESIS
TOGETHER WITH
WONDERFUL THINGS SEEN IN THE
WORLD OF SPIRITS AND THE HEA VEN
OF ANGELS
BY
EMANUEL SWEDENBORG
First published in Latin, London, 1 7 52
Eotcb enttton
VOL. IX
BOSTON AND NEW YORK
HOUGHTON MIFFLIN COMPANY
Matthew VI. 33.
Seek ye first the Kingdom of God and His Justice, and all things
shall be added unto you.
Volumes IX., X., and XL, of the Rotch Edition
TREAT OF
The Tendency of the Church to Trust in Faith or Knowl-
edge Alone; and the Subordination of all Things of
Knowledge and Intelligence to the Divine Love, in the
Lord, and From Him in the Spiritual Church.
CONTENTS OF VOL IX.
FAO
The Coming of the Lord. Matthew XXV. 31-46. . 7
Genesis XXXVII 10
The Correspondence of the Taste, the Tongue, and
the Face with the Greatest Man 131
The Coming of the Lord. Matthew XXV. 31-33 . 143
Genesis XXXVIII 146
The Correspondence of the Hands, Arms, Feet, and
Loins with the Greatest Man 242
The Coming of the Lord. Matthew XXV. 34-36 . 253
Genesis XXXIX 256
The Correspondence of the Loins and the Members
of Generation with the Greatest Man .... 324
The Coming of the Lord. Matthew XXV. 37-46 . 333
Genesis XL 337
The Correspondence of the Interior Viscera with
the Greatest Man 447
Note : The marginal figures in this edition indicate the subdivisions
of the paragraphs arranged for the "Concordance to the Theological
Writings of Emanuel Swedenborg by the Rev. John Faulkner Potts."
GENESIS.
CHAPTER THIRTY-SEVENTH.
4661. Before the preceding chapter, the explanation was
continued of what the Lord foretold concerning the last
time of the church ; and then was explained what He fore-
told by the parable of the ten virgins (Matt. xxv. 1-14).
After this follows another parable — that of the servants to
whom the man going into a far country gave talents, to one
five, to another two, and to another one, that they might
trade therewith ; and of these servants he who received
five talents gained by them five more, he who received two
also gained by them two, and he who received one hid it
in the earth. As this parable involves almost the same
things as the parable of the ten virgins, we may pass on to
explain the concluding part of the same chapter, which in
the letter is as follows : —
4662. IV/ien the Son of Man shall come in His glory,
and all the holy angels with Him, then shall He sit upon the
throne of His glory ; and before Him shall be gathered all
nations ; and He shall separate them one from another, as
a shepherd separateth the sheep from the goats ; and He
shall set the sheep on His right hand, but the goats on the
left. Then shall the King say unto them on His right hand.
Come, ye blessed of My Father, inherit the kingdom prepared
for you from the foundation of the world ; for I was a
8
GENESIS.
[No. 4662.
hungered, and ye gave Me meat; I was thirsty, and ye gave
Me drink; I was a stranger, and ye took Me in; naked,
and ye clothed Me ; I was sick, and ye visited Me ; I was
in prison, and ye came unto Me. Then shall the Just an-
swer Him, saying, Lord, when saw we Thee a hungered,
and fed Thee ? or thirsty, and gave Thee drink ? When
saw we Thee a stranger, and took thee in ? or naked, and
clothed Thee ? Or when saw we Thee sick, or in prison,
and came unto Thee ? And the King shall answer, and say
unto them. Verily I say unto you, Inasmuch as ye have done
it unto one of the least of these My brethren, ye have done it
unto Me. Then shall He say also unto them on the left
hand. Depart frotn Me, ye cursed, into everlasting fire, pre-
pared for the devil and his angels ; for I was a hungered,
and ye gave Me no meat ; I was thirsty, and ye gave Me no
drink ; I was a stranger, and ye took Me not in ; naked,
and ye clothed Me not \sick, and in prison, arid ye visited
Me not^ . Then shall they also answer Him, saying. Lord,
when saw we Thee a hungered, or athirst, or a stranger, or
naked, or sick, or in prison, and did not minister unto
Thee ? Then shall He answer them, saying. Verily I say
unto you. Inasmuch as ye did it not to 07ie of the least of
these, ye did it not to Me. And these shall go away into
everlasting punishment, but the just into life eternal (Matt.
XXV. 31 to the end).
4663. One who is unacquainted with the internal sense
cannot but think that these words were spoken by the Lord
of some final day, when all in the whole world will be gath-
ered before Him, and then be judged ; and also that the
procedure of the judgment will be just as is described in
the letter, namely, that He will set them on the right hand
and on the left, and will speak to them as in the parable.
But one who is acquainted with the internal sense, and who
has learned from other passages in the Word that the Lord
judges no one to everlasting fire, but that every one judges
himself, that is, casts himself into it ; and who has also
No. 4663.]
CHAPTER XXXVII.
9
learned that the final judgment of every one is when he
dies, may know in some measure what those words involve
in general. And one who from the internal sense and from
correspondence knows the interior meaning of the words,
may know what they mean in particular — namely, that in
the other life every one receives recompense according to
his life in the world. Those who claim the salvation of 2
man through faith alone, cannot explain these words in any
other way than by saying that in what the Lord said of works
are meant the fruits of faith, and that He mentioned them
only for the sake of the simple, who are unacquainted with
its mysteries. But even according to their opinion, it
would still follow that the fruits of faith are what make man
blessed and happy after death. The fruits of faith are
nothing else than a life in accordance with the precepts of
faith ; consequently, a life in accordance with those pre-
cepts saves, but not faith without the life ; for man after
death carries with him all the states of his life, so that he
is such as he has been in the body. For instance — one
who in the life of the body has despised others in compar-
ison with himself, in the other life also despises others in
comparison with himself ; one who in the life of the body
has regarded the neighbor with hatred, also in the other
life regards the neighbor with hatred ; one who in the life
of the body has acted deceitfully toward his companions,
in the other life also acts deceitfully toward his compan-
ions ; and so in other instances. Every one retains in the
other life the nature which he has acquired in the life of
the body ; and it is known that one's nature cannot be cast
out, and that if it be cast out, nothing of life remains. It 3
is for this reason that only works of charity are mentioned
by the Lord ; for he who is in the works of charity, or what
is the same, in a life of faith, is capable of receiving faith —
if not in the body, yet in the other life ; but one who is
not in the works of charity, or in a life of faith, is by no
means capable of receiving faith, either in the body or in
lO
GENESIS.
[No. 4663.
the other life. For evil does not accord with truth, but the
one rejects the other ; and if those who are in evil speak
truths, they speak them from the lips, and not from the
heart, and thus the evil and the truths are still far apart.
4664. But what is involved in the internal sense in those
things which the Lord here says concerning the final judg-
ment, that is, concerning the final judgment of every one
after death, is too much to be unfolded before this chap-
ter, and will therefore, by the Divine mercy of the Lord,
be unfolded in order before the chapters which follow.
CHAPTER XXXVII.
1. And Jacob dwelt in the land of his father's sojoum-
ings, in the land of Canaan.
2. These are the generations of Jacob. Joseph, a son
of seventeen years, was feeding the flock with his brethren ;
and he was a boy with the sons of Bilhah, and with the
sons of Zilpah, his father's wives ; and Joseph brought the
evil report of them unto their father.
3. Now Israel loved Joseph more than all his children,
because he was the son of his old age ; and he made him
a tunic of many colors.
4. And his brethren saw that their father loved him more
than all his brethren ; and they hated him, and could not
speak peaceably unto him.
5. And Joseph dreamed a dream, and he told it to his
brethren ; and they added yet to hate him.
6. And he said unto them, Hear, I pray you, this dream
which I have dreamed ;
7. For, behold, we were binding sheaves in the midst
of the field, and, lo, my sheaf arose, and also stood up-
right ; and, behold, your sheaves came round about, and
bowed down themselves to my sheaf.
Ver. 19.]
CHAPTER XXXVII.
II
8. And his brethren said to him, Shalt thou indeed reign
over us ? or shalt thou indeed have dominion over us ? And
they added yet to hate him for his dreams, and for his
words.
9. And he dreamed yet another dream, and told it to
his brethren, and said, Behold, I have dreamed yet a dream ;
and, behold, the sun and the moon and eleven stars bowed
down themselves to me.
10. And he told it to his father, and to his brethren;
and his father rebuked him, and said unto him. What is this
dream that thou hast dreamed ? Shall I and thy mother
and thy brethren indeed come to bow down ourselves to
thee to the earth?
11. And his brethren envied him; but his father kept
the word.
12. And his brethren went to feed the flock of their
father, in Shechem.
13. And Israel said unto Joseph, Do not thy brethren
feed the flock in Shechem ? come, and I will send thee
unto them. And he said to him, Here am I.
14. And he said to him. Go now, see whether there be
peace with thy brethren, and peace with the flock ; and
bring me word again. And he sent him out of the valley
of Hebron, and he came to Shechem.
15. And a certain man found him, and, behold, he was
wandering in the field ; and the man asked him, saying,
What seekest thou?
16. And he said, I seek my brethren; tell me, I pray
thee, where they are feeding the flock.
1 7. And the man said. They are departed hence ; for I
heard them say. Let us go to Dothan. And Joseph went
after his brethren, and found them in Dothan.
18. And they saw him afar off, and before he came near
unto them, they conspired against him to slay him.
19. And they said a man to his brother, Behold, this
lord of dreams cometh.
12
GENESIS.
[Ver. 20.
20. Come now therefore, and let us slay him, and cast
him into one of the pits, and we will say, An evil beast
hath devoured him ; and we shall see what will become of
his dreams.
21. And Reuben heard it, and delivered him out of their
hand ; and said. Let us not take his life.
22. And Reuben said unto them, Shed no blood ; cast
him into this pit that is in the wilderness, but lay no hand
upon him ; that he might deliver him out of their hand,
to restore him to his father.
23. And it came to pass, when Joseph was come unto
his brethren, that they stripped Joseph of his tunic, the
tunic of many colors that was on him ;
24. And they took him, and cast him into the pit : and
the pit was empty, there was no water in it.
25. And they sat down to eat bread ; and they lifted up
their eyes and saw, and, behold, a company of Ishmaelites
came from Gilead, with their camels bearing spicery and
balsam and stacte, going to carry them down to Egypt.
26. And Judah said unto his brethren, What profit is it
if we slay our brother, and conceal his blood?
27. Come, and let us sell him to the Ishmaelites, and
let not our hand be upon him ; for he is our brother, our
flesh. And his brethren hearkened unto him.
28. And there passed by men, Midianites, merchant-
men ; and they drew and lifted up Joseph out of the pit,
and sold Joseph to the Ishmaelites for twenty pieces of
silver. And they brought Joseph into Egypt.
29. And Reuben returned unto the pit ; and, behold,
Joseph was not in the pit ; and he rent his clothes.
30. And he returned unto his brethren, and said, The
child is not ; and I, whither shall I go ?
31. And they took Joseph's tunic, and killed a he-goat
of the goats, and dipped the tunic in the blood :
32. And they sent the tunic of many colors, and they
brought it to their father, and said, This have we found ;
know now whether it be thy son's tunic or not.
No. 4666.] CHAPTER XXXVII. VER. I - 3.
13
33. And he knew it, and said, It is my son's tunic ; an
evil beast hath devoured him ; Joseph is surely torn in
pieces.
34. And Jacob rent his clothes, and put sackcloth upon
his loins, and mourned for his son many days.
35. And all his sons and all his daughters rose up to
comfort him ; but he refused to be comforted ; and he said,
For I shall go down to the grave to my son, mourning.
And his father wept for him.
36. And the Midianites sold him into Egypt unto Poti-
phar, Pharaoh's chamberlain, prince of the guards.
CONTENTS.
4665. The subject in this chapter in the internal sense
is Divine truths which are from the Lord's Divine Human,
that in course of time they have been rejected in the
church, and at length falsities have been received in their
place. Specifically, those are described who are in faith
separate from charity, as being averse to the Lord's Divine
Human.
INTERNAL SENSE.
4666. Verses 1-3. And Jacob dwelt in the land of his
father's sojournings, in the land of Canaan. These are the
generations of Jacob. Joseph, a son of seventeen years , was
feeding the flock with his brethren ; and he was a boy with
the sons of Bilhah, and with the sons of Zilpah, his father^ s
wives; and Joseph brought the evil report of them unto
their father. Now Israel loved Joseph more than all his
children, because he was the son of his old age ; and he
■made him a tunic of many colors. " And Jacob dwelt in
the land of his father's sojournings, in the land of Canaan "
signifies that the Lord's Divine natural was in harmony with
and under the Divine rational good. " These are the gen-
14
GENESIS.
[No. 4666.
erations of Jacob " signifies the things which follow. " Jo-
seph " signifies the Lord's Divine spiritual Human ; " a
son of seventeen years " signifies His state ; " was feeding
the flock with his brethren " signifies that He was present
with those who were in faith and taught ; " and he was a
boy " signifies at first ; " with the sons of Bilhah, and with
the sons of Zilpah, his father's wives " signifies that He was
rejected by them ; " and Joseph brought the evil report of
them unto their father " signifies that from Him their qual-
ity was apparent. " Now Israel loved Joseph more than
all his children " signifies the conjunction of the Divine
spiritual of the rational, with the Divine spiritual of the
natural ; " because he was the son of his old age " signifies
its life in this ; " and he made him a tunic of many colors "
signifies the appearances of truth thence, whereby the spir-
itual of the natural is known and distinguished.
4667. And Jacob dwelt in the land of his father^ s so-
journings, in the land of Canaan. That this signifies that
the Lord's Divine natural was in harmony with and under
the Divine rational good, is evident from the signification
of dwelling, as living (see n. 1293, 3384, 3613, 4451) ; from
the representation of Jacob, as in the supreme sense the
Lord's Divine natural (n. 3305, 3509, 3525.3546, 3576,
3599. 3775. 4009, 4234, 4286, 4538, 4570) ; from the rep-
resentation of Isaac, who is here the father, as the Lord's
Divine rational as to good (n. 1893, 2066, 2630, 3012, 3194,
3210) ; and from the signification of the land of Canaan,
as in the supreme sense the Lord's Divine Human (n. 3038,
3705). From this it follows that Jacob's dwelling in the
land of his father's sojournings in the land of Canaan, is
the Lord's Divine natural living together or in harmony
under the Divine rational good, in the Divine Human. The
Lord's natural has been treated of above — in chapter xxxv.,
verses 22-26 — that all things in it were now Divine (see
n. 4602-4610) ; and in the following verses of the same
chapter (27-29), the conjunction of the Lord's Divine nat-
No. 4669.] CHAPTER XXXVII. VER. I -3.
15
ural with His Divine rational (n. 4611-4619). Here the
conclusion follows, that the Divine natural lived a concord-
ant Hfe under Divine rational good. It is said, under 2
Divine rational good, because the natural lives under this ;
for the rational is higher or interior, or, according to a cus-
tomary form of speaking, is prior, while the natural is lower
or exterior, consequently posterior ; thus the latter is sub-
ordinate to the former. Indeed when they are concordant,
the natural is nothing else than the general of the rational ;
for whatever the natural has, does not then belong to it,
but to the rational. The difference is only such as exists
between particulars and their general, or between individual
things and their form, in which the individuals appear as
one. It is known to the learned that the end is the all in
the cause, and that the cause is the all in the effect ; thus
that the cause is the end in form, and the effect the cause
in form ; and hence that the effect entirely disappears if
you take away the cause, and the cause if you take away
the end ; and moreover that the cause is under the end,
and the effect under the cause. It is similar with the nat-
ural and the rational.
4668. These are the generations of Jacob. That this sig-
nifies the things which follow, is evident from the significa-
tion of generations, as the derivations of those things which
are of the church, namely, of truth from good, or of faith
from love ; for no other generations are understood in the
internal sense of the Word. These also are treated of in
what follows, wherefore it is said that the generations of
Jacob are the things which follow. That such is the signi-
fication of generations, is plain too from this, that no gene-
alogical generations are mentioned in what follows ; but
only Joseph, his dreams, the conspirings of his brothers
against him, and at length his being carried away into
Egypt. That generations are such derivations, can be seen
above (n. 1145, 1255, 1330, 3263, 3279, 3860, 3868, 4070).
4669. Joseph. That this signifies the Lord's Divine
i6
GENESIS.
[No. 4669.
spiritual Human, is evident from the representation of Jo-
seph, as in the supreme sense the Lord as to the Divine
spiritual (n. 3969). That the Lord is represented by Jo-
seph is known in the church, as when the heavenly Joseph
is spoken of, no one else is meant ; but what of the Lord
is represented by Joseph, is not so well known, for it is the
Divine spiritual which proceeds from His Divine Human.
The Divine spiritual which proceeds from the Lord's Divine
Human, is the Divine truth which is from Him in heaven
and in the church. The spiritual in its essence is nothing
else. The Divine spiritual, or Divine truth, is also what is
called the Lord's royalty, and it is likewise signified by the
Christ, or the Messiah (see n. 2015 at the end, 3009, 3670).
For this reason Joseph was made as a king in Egypt, that
he might then represent what is of the Lord's royalty.
4670. A son 0/ seventeen years. That this signifies his
state, is evident from the years of the ages of those men-
tioned in the Word, as like other numbers signifying things
and states. That all numbers in the Word signify things
and states, may be seen above (n. 575, 647, 648, 1988,
2075, 2252, 3252, 4264, 4495) ; as also years (n. 487, 48S,
2 493, 893). It appears indeed as if numbers of years, or
years of ages, had no further meaning ; because they seem
to be more historical than other numbers. But that they
too involve things and states, is evident from what was un-
folded in regard to the fifth chapter of Genesis, and as to
the age of Abraham (Gen. xvii. i ; xxv. 7), and that of
Isaac (Gen. xxxv. 28) ; and moreover from this, that there
is no historical statement in the Word which does not in-
volve what is heavenly ; into which also it is changed when
it passes from the thought of the man reading, to the an-
gels with him, and through the angels to heaven, where
from every historical of the Word a spiritual sense is per-
3 ceived. What however is signified by Joseph's age of seven-
teen years, may be evident from the signification of that
number in other places, namely, as a beginning, here the
No. 4672 ] CHAPTER XXXVII. VER. I -3.
17
beginning of representation by Joseph. That this number
signifies a beginning and what is new, may be seen above
(n. 755, 853). Moreover this number involves, in a gen-
eral and potential way, all that is represented by Joseph ;
for seven signifies holy, and ten, remains. That seven in
the Word adds holiness, may be seen above (n. 881) ; and
that ten denotes remains (n. 576, 1906, 2284). That the
remains in the Lord, by means of which He united the Hu-
man essence to the Divine, were Divine and of Himself,
may be seen above (n. 1906).
4671. tFas feeding the flock with his brethren. That
this signifies that He was present with those who were in
faith and taught, is evident from the signification of feed-
ing the flock, as teaching, specifically from doctrinals, those
who are in the church. That a feeder of the flock, or a
shepherd, is one who teaches, may be seen above (n. 343,
3767, 3795). Here is signified that He was present with
those who taught, because it is said that Joseph was feeding
with his brethren ; for his brethren in this chapter repre-
sent the church which turns away from charity to faith, and
at length to faith separate, and so to falsities — as will be
plain in what follows.
4672. Arid he -was a boy. That this signifies at first, is
evident from the signification of a boy, when predicated of
a new church, as what is at first, or its first state ; for the
church is as an infant, a boy, a man, and at length an old
man ; inasmuch as it passes through its several ages like a
man. The church also, as a whole, is like a man and is so
called. In the church too which from its age is called a
boy, and is such as quickly to turn away, the Lord at first
is present, both with those who teach and with those who
learn ; but afterward He is sent away by them, as is repre-
sented by Joseph being cast by his brethren into a pit, and
sold. It is so with every church which begins from faith, 2
but different with the church which begins from charity.
The church which begins from faith has nothing to regulate
i8
GENESIS.
[No. 4672.
it but the understanding, and the understanding nothing
but what is hereditary in man, that is to say, the love of
self and of the world. These persuade the understanding
to search for things from the Word that will confirm them,
and to explain away what is not confirmatory. It is other-
wise with the church which begins from charity. Good
regulates such a church, and in good the Lord ; for be-
tween the Lord and faith, intercedes the good of charity
and love ; and without this interceding, there can be no
spiritual communication, as there is no influx without an
intermediate. If evil is in the place of good, it drives away
the Lord, and either rejects or perverts all things that are
of Him, and thus all that are of faith ; for faith is from
Him through good.
4673. With (he S071S of Bilhah, and with the sons of Zil-
pah, his father's wives. That this signifies that He was
rejected by them, is evident from the signification of the
sons of Bilhah and the sons of Zilpah, as exterior or lower
affections for truth, serving as means (n. 3849, 3931). With
the sons of Bilhah and with the sons of Zilpah, thus signifies
that Divine truth, which is Joseph, was rejected to lower
things, which are relatively for service. Divine truth is
said to be rejected to lower things, when faith is placed be-
fore charity or becomes primary in the heart, and charity
is placed after it and becomes secondary in the heart ; for
all Divine truth is from Divine good and thence proceeds.
If it is not the same with man, he is not in the Lord. This
Divine truth is the holy itself of the spirit which proceeds
from the Lord, and which is called The Comforter, and
The Spirit of Truth (John xiv. 16, 17).
4674. And Joseph brought the evil report of them unto
their father. That this signifies that from it [the Divine
truth] their quality was apparent, is evident from the rep-
resentation of Joseph, as the Divine spiritual, or Divine
truth, which is from the Lord (n. 42S6, 4675) ; from the
signification of father, as good (n. 3703, 3704), here the
No. 4674 ] CHAPTER XXXVII. VER. I - 3.
19
good of the Ancient Church, which is represented by Jacob,
as will be seen toward the end of this chapter ; and from
the signification of an evil report, as the faults and vices
of those signified by Joseph's brethren, who, as said above
(n. 4671) are those of the church that turn away from good
and truth. From this it is plain what is signified by these
words in the internal proximate sense — namely, that the
faults and vices signified by Joseph's brethren were exposed
to view or made apparent by Divine truth, in looking at
them from the good of the Ancient Church ; or, what is
the same thing, that from this truth their quality was ap-
parent. In regard to these things the case is this : the
falsities and evils of the church — that is, of those who are
in the church — do not appear to those who are in it ; for
falsities are not seen from falsities, nor evils from evils, be-
cause principles of falsity entirely overshadow truths, and
a life of evil extinguishes them. Both principles of falsity
and a life of evil induce an appearance that falsities are
truths, and truths falsities ; and that good is evil, and evil
good. That this is so, is evident from manifold experience.
But the church, or they who are in the church, appear en-
tirely different in heaven ; for in heaven there is Divine
truth from the Lord, and Divine truth in heaven is light.
In this light their quality is apparent. For every man as
to his soul or spirit is in some society, either angelic or
diabolical. His thought is there, but his speech and actions
are among men in various intercourse with them. How
the case further is in regard to the quality of those who are
in the church being made apparent by the Divine truth, or
in Divine light, may be evident from this : evil spirits who
are recently from the world, before they cast themselves
into hell, have more than others the idea that they may
be received into heaven, believing that only reception is
needed, and that every one, of whatever quality, may of
grace be admitted into heaven. But they are sometimes
told that heaven is denied by the Lord to no one, and that
20
GENESIS.
[No. 4674.
they may be admitted if they are able to stay there. Some
of them are even taken up into the first societies, at the
entrance to heaven ; but when they come thither, they be-
gin to be tormented and almost suffocated, so distressed is
the life of their thought and will — the life of their thought
from principles of falsity, and the life of their will from a
life of evil in the world. And when they look at them-
selves in the light there, they appear to themselves as dev-
ils, some as corpses, and others as monsters. Wherefore
they cast themselves down headlong from that society, and
from its light into some dark infernal cloud, where they re-
cover their former respiration, and where from fantasy they
appear to themselves as spirits not evil. In this way they
learn their quality. From this it is now clear in what man-
ner it should be understood, that from it, that is, from Di-
vine truth, their quality was apparent.
4675. Now Israel loved Joseph more than all his chil-
dren. That this signifies the conjunction of the Divine
spiritual of the rational with the Divine spiritual of the
natural, is evident from the representation of Jacob when
called Israel, as the Divine spiritual of the natural, or the
celestial of the spiritual from the natural (n. 4286, 4598) ;
from the representation of Joseph, as the Divine spiritual
of the rational, or the celestial of the spiritual from the
rational (n. 4286, 4592) ; and from the signification of
loving, as being conjoined — for love is spiritual conjunction.
Hence it is plain that by Israel's loving Joseph is signified
the conjunction of the Divine spiritual of the rational with
the Divine spiritual of the natural. Because this conjunc-
tion is treated of, Jacob is not here called Jacob, as in the
first and second verses, but Israel ; and from the changing
of the name it may be inferred that some arcanum is con-
tained here in the internal sense. But what is the nature
of the conjunction of the Divine spiritual of the rational
with the Divine spiritual of the natural, cannot yet be ex-
plained, because it is not treated of in this chapter, but in
No. 4676.] CHAPTER XXXVII. VER. I -3.
21
the chapters which follow ; in which that arcanum will come
to be set forth, as far as it can be. This only is to be said
here, that the spiritual is predicated both of the rational
and of the natural ; for the spiritual is the Divine truth from
the Lord, which when it shines in the rational, or in the in-
ternal man, is called the spiritual of the rational ; and when
it shines thence in the natural, or in the external man, is
called the spiritual of the natural.
4676. Because he was the son of his old age. That this
signifies his own life in him, is evident from the significa-
tion of old age, as the putting off of a former state and the
putting on of a new one, also as a new period of life (see
n. 3492, 4620). For old age in the internal sense does not
signify old age, because the internal man, or man's spirit,
does not know what old age is ; but as the body or external
man grows old, the internal passes into a new period of
life ; man's spirit being perfected by age, as his bodily
powers diminish. This is still more so in the other life,
where those who are in heaven are continually brought by
the Lord into more perfect life, and at length into the
bloom of youth, even those who have died at a good old
age. From this it may be evident that by old age, in the
internal sense, is signified life. What is meant by his own
life being in him, has been explained above (n. 4667). It 2
was said that man's spirit, or his internal man, does not
know what old age is ; and yet, as has been said above, it
is this spirit that thinks in the body, and from it the body
has its life. The reason why this thought of the spirit can-
not be communicated to the body, and the man thus know
that he lives after death, is, that so long as his spirit re-
mains in the body, he cannot think otherwise than from the
principles which his natural man has become imbued with ;
and when the principle and persuasion is that only the body
lives, and that when this dies everything of man dies, the
influx of that thought is not received. But still the influx
manifests itself in this, that most persons are solicitous about
22
GENESIS.
[No. 4676.
their funeral honors and eulogies, and some about their
reputation after death ; for which reason they erect magni-
ficent monuments for themselves, that their memory may
not perish. Into such things the influx from heaven in re-
spect to the permanence of life is turned with those who
in other respects have no belief in it. For without that
influx, they would be totally indifferent to all memory of
themselves after death.
4677. And he made him a tunic of many colors. That
this signifies the appearances of truth thence, by which the
spiritual of the natural is known and distinguished, is evi-
dent from the signification of a tunic, as truth of the nat-
ural, of which hereafter ; and from the signification of
many colors, as the appearances of truth by which the spir-
itual of the natural is known and distinguished. That these
are signified by many colors, cannot be known by any one
unless he knows that colors are seen in the other life equally
as in the world — colors indeed which in beauty and variety
far surpass those in this world — and unless he knows what
is the source of those colors. The colors seen in the other
life are from variegation of the light there, and are, so to
speak, modifications of intelligence and wisdom ; for the
light seen there is from the Divine truth that is from the
Lord, or is the Divine spiritual from Him, or, what is the
same, Divine intelligence and wisdom, which appears as
light before the eyes of angels and spirits. It is plain from
this what is signified by colors from that light, namely,
qualities of truth, thus its appearances, which are accord-
ing to affections for good and truth. In regard to colors
in the other life, see above (n. 1042, 1043, 1053, 1624,
2 3993, 4530). That a tunic is the truth of the natural, was
said above (n. 3301), but as it was not there shown, we
may now confirm it here from other passages in the Word.
Because kings in the Jewish Church represented the Lord
as to the Divine spiritual, or Divine truth (n. 2015, 2069,
3009, 3670), therefore their daughters were clothed in tu-
No. 4677-] CHAPTER XXXVII. VER. I - 3.
23
nics of various colors ; for by daughters were signified af-
fections for good and truth, and therefore churches (see
n. 2362, 3963). Of the daughters of a king we read in
the Second Book of Samuel — Tamar, David's daughter,
had a tunic of many colors upon her ; for with such robes
were the king's daughters that were virgins apparelled (xiii.
18). And because the high priests represented the Lord 3
as to the Divine celestial, or Divine good, Aaron was there-
fore clothed in garments that represented the Divine truth
which is from the Divine good of the Lord ; for Divine
good is in the Lord, but Divine truth proceeds from Him,
and is what was represented by the garments. So also
when the Lord was transfigured before Peter, James, and
John, the Divine good appeared as the sun, and the Divine
truth was presented as raiment which appeared as the light
(Matt. xvii. 2). The garments in which Aaron and his 4
sons were clothed, are thus described in Moses : Thou shalt
make for Aaron a tunic of fine linen, and a mitre of fine
linen, and thou shalt make a girdle, the work of the etn-
broiderer. And for Aaron's sons thou shalt make tunics,
and thou shalt make for them girdles, and headtires shalt
thou make for them, for glory and for beauty (Exod. xxviii.
39, 40). Every particular here signified something per-
taining to the Divine truth from the Divine good of the
Lord, the tunic of fine linen specifically signifying the Di-
vine spiritual. So also in another place : Thou shalt take
the garments, and put upon Aaron the tunic, and the robe of
the ephod, and the ephod, and the breastplate, and gird him
with the girdle of the ephod. . . . Then thou shalt bring his
sons, and put tunics upon them (Exod. xxix. 5, 8 ; xl. 14).
What these particulars signify, will by the Divine mercy of
the Lord be shown when they come to be treated of. That
garments are in general truths, can be seen above (n. 297,
i073> 2576, 4545). The prophets also were clothed in 5
tunics, but in tunics of hair ; because by the prophets the
Lord was represented as to truths of doctrine, and because
24
GENESIS.
[No. 4677.
these are of the natural or external man, the prophets had
tunics of hair, for hair signifies what is natural (n. 3301).
6 That a tunic signifies Divine truth from the Lord, is still
more obvious from those passages in the New Testament
in which tunic is mentioned — as in John: The soldiers
. . . took His garments, and made four parts, to et^ery sol-
dier a part; and also the tunic : now the tunic was with-
out seam, woven from the top throughout. They said there-
fore one to another. Let us not rend it . . . that the Scripture
might be fulfilled, which saith, They parted My raiment
among them, and for My tunic did they cast lots (xix. 23,
24). One who reads these words supposes that they in-
volve no greater arcanum than that the raiment was parted
among the soldiers, and that lots were cast for the tunic ;
when yet every particular was representative and significa-
tive of something Divine — as well that the raiment was
divided into four parts, as that the tunic was not divided,
but lots were cast for it, especially that the tunic was with-
out seam and woven from the top throughout ; for by the
tunic was signified the Lord's Divine truth, which, because
it is indivisibly one and derived from good, was represented
by the tunic being without seam and woven from the top
7 throughout. The like was signified by the tunic of Aaron,
which was woven, or the work of the weaver, as is plain
from Moses : They made the tunics of fine linen, the work
of the weaver, for Aaron, and for his sons ( Exod. xxxix.
27). It was also represented, that the Lord did not suffer
Divine truth to be rent into parts, as was done by the Jews
8 with the lower truths of the church. Because Divine truth
which is from Divine good is indivisibly one, the twelve
disciples were commanded when they were sent to preach
the gospel of the kingdom, that they should not have two
tunics — as is thus written in Luke : Jesus sent the twelve
disciples to preach the kingdom of God. . . . And He said
unto them. Take nothing for your journey, neither staves,
fior scrip, neither dread, neither money ; neither have two
No. 4677 ] CHAPTER XXXVII. VER. I -3.
25
tunics apiece (ix. 2, 3) ; and in Mark: He commanded
them that they should take nothing for their journey, save a
staff only, no scrip, no bread, no brass in their purse ; but
be shod with sandals ; and put not on two ttmics (vi. 8, 9) ;
and in Matthew : Provide neither gold, nor silver, nor brass
in your purses, nor scrip for your journey, neither two tunics,
neither shoes, nor yet staves {x. 9, 10). All the particulars 9
here are representative of the celestial and spiritual things
of the Lord's kingdom, which the disciples were sent to
preach. That they were not to take gold, silver, brass,
scrip, nor bread with them, was because those things signi-
fied goods and truths which are from the Lord alone —
gold signifying good (n. 113, 1551, 1552), silver truth there-
from (n. 1551, 2954), brass natural good (n. 425, 1551),
bread the good of love, or celestial good (n. 276, 680, 2165,
2177, 3478, 3735, 4211, 4217). But the tunic, sandal, and
shoe signified the truths with which they were clothed, and
the staff the power of truth from good. That a staff is
that power, may be seen above (n. 4013, 4015) ; and that
a shoe is the lowest natural (n. 1748), here as to truth. A
tunic is interior natural truth ; and because these things
ought not to be double, but single, it was forbidden to have
two staves, two pairs of shoes, or two tunics. These arcana
are contained in that command of the Lord, which cannot
at all be known except from the internal sense. All and 10
each of the things which the Lord said, were representative
of Divine things, consequently of the celestial and spiritual
things of His kingdom, and thus adapted to the apprehen-
sion of men, and at the same time to the understanding of
spirits and angels ; wherefore those things which the Lord
said, filled and continue to fill the whole heaven. From
this it is plain of what use and importance it is to know
the internal sense of the Word. Without that sense also
any one can confirm from the Word whatever dogma he
pleases ; and because such is the appearance of the Word
to those who are in evil, they therefore deride it, and are
ready to believe anything rather than that it is Divine.
26
GENESIS.
[No. 4678.
4678. Verses 4-1 1. Ajid his brethren saw that their
father loved hitn more than all his brethren ; aiid they hated
him, and could not speak peaceably unto him. And Joseph
dreamed a dream, and he told it to his brethren; and they
added yet to hate him. And he said unto them. Hear, I
pray you, this dream which I have dreamed ; for, behold,
we were bindi7ig sheaves in the midst of the field, and, lo,
my sheaf arose, and also stood upright ; and, behold, your
sheaves came round about, and bowed down themselves to
my sheaf. And his brethren said to him, Shalt thou indeed
reign over us ? or shall thou indeed have dominion over us ?
And they added yet to hate him for his dreams, and for his
words. And he dreamed yet another dream, and told it to
his brethren, and said. Behold, I have dreamed yet a dream ;
and, behold, the sun and the moon and eleven stars bowed
down themselves to me. And he told it to his father, and to
his brethren ; and his father rebuked him, and said unto
him. What is this dream that thou hast dreamed? Shall
J and thy mother and thy brethren indeed come to bow down
ourselves to thee to the earth ? And his brethren envied
him ; but his father kept the word. " And his brethren
saw " signifies those things which are of faith, and in the
proximate sense the posterity of Jacob ; " that their father
loved him more than all his brethren " signifies that it was
conjoined with the Divine natural, and in the proximate
sense with the Ancient Church, which is the father ; " and
they hated him, and could not speak peaceably unto him "
signifies contempt and turning away. "And Joseph dreamed
a dream " signifies preaching concerning Himself ; " and
he told it to his brethren " signifies in the presence of those
who are of faith separate ; " and they added yet to hate
him " signifies still greater contempt and turning away.
"And he said unto them, Hear, I pray you, this dream
which I have dreamed " signifies what was contained in the
preaching ; " for, behold, we were binding sheaves in the
midst of the field " signifies those teaching from doctrine ;
No. 4679 ] CHAPTER XXXVII. VER. 4- 11.
27
" and, lo, my sheaf arose, and also stood upright " signifies
the doctrinal concerning the Lord's Divine Human ; "and,
behold, your sheaves came round about " signifies those
who were in faith ; " and bowed down themselves to my
sheaf " signifies adoration. "And his brethren said to him "
signifies those who were of faith separate ; " Shalt thou in-
deed reign over us? or shalt thou indeed have dominion
over us?" signifies whether they should be subject as to
what is of the understanding and what is of the will. "And
they added yet to hate him for his dreams, and for his
words " signifies still greater contempt and turning away,
because of the preaching of the Word. "And he dreamed
yet another dream " signifies a second preaching; "and
told it to his brethren, and said " signifies in the presence
of those who were of faith separate ; " Behold, I have
dreamed yet a dream " signifies what is contained ; " and,
behold, the sun and the moon " signifies natural good and
natural truth ; " and eleven stars " signifies knowledges of
good and of truth ; " bowed down themselves to me " sig-
nifies adoration. "And he told it to his father, and to his
brethren " signifies that it was given to know it ; " and his
father rebuked him, and said unto him, What is this dream
that thou hast dreamed?" signifies indignation : father here
is the Jewish religion, derived from the Ancient. " Shall I
and thy mother and thy brethren indeed come to bow down
ourselves to thee to the earth? " signifies whether the church
will adore Him. "And his brethren envied him " signifies
their aversion ; " but his father kept the word " signifies
that the truth remained in their religious observance.
4679. And his brethren saw. That this signifies those
things which are of faith, and in the proximate sense the
posterity of Jacob, is evident from the signification of see-
ing, as apperceiving and understanding (n. 2150, 2325,
2807, 3764, z^(i2>) j ^"'^ from the representation of the
brethren of Joseph, as those things which are of faith. For
Joseph in this chapter represents the Divine spiritual or
28
GENESIS.
[No. 4679
Divine truth of the Lord ; and his brethren represent the
church which turns away from charity to faith, and then to
faith separate from charity, and finally to falsities (see 4665,
4671). Thus by the brethren of Joseph are here signified
those things which are of faith ; and because such was the
posterity of Jacob, in the proximate sense that posterity is
signified.
4680. That their father loved him more than all his
brethren. That this signifies that it was conjoined with
the Divine natural, and in the proximate sense with the
Ancient Church, which is here the father, is evident from
what was explained above (n. 4675), where similar words
occur. That in the proximate sense this signifies that it
was conjoined with the Ancient Church, and that this
church is what is meant by father, is, because in that sense,
as was said just above (n. 4679), by Joseph's brethren are
signified the posterity of Jacob, and consequently the church
which was represented with them. How these things are,
has been told several times before, but for the sake of the
series of what follows, it must be briefly recapitulated here.
2 The Ancient Church, which was established by the Lord
after the flood, was a representative church, in such man-
ner that the external things of its worship one and all rep-
resented the celestial and spiritual things of the Lord's
kingdom, and, in the supreme sense, the Divine things
themselves of the Lord ; but the internals of its worship
one and all had reference to charity. That church was
spread over a large part of the Asiatic world, and through
many kingdoms there ; and although there were differences
among them as to the doctrinals of faith, still the church
was one, because all in every part of it made charity the
essential of the church. Those who at that time separated
faith from charity, and made faith the essential of the
church, were called Ham. But in course of time this
church turned away to idolatrous, and in Eg\-pt, Babylon,
and other places, to magical practices ; for they began to
No. 4681.J CHAPTER XXXVII. VER. 4- 11.
29
worship external things without the internal ; and as they
thus receded from charity, heaven also receded from them,
and in its place came spirits from hell who led them.
When this church was desolated, a new church began from 3
Heber, which was called the Hebrew Church. This was in
Syria and Mesopotamia, and also among some nations in
the land of Canaan. This new church however differed
from the Ancient, in placing the essential of external wor-
ship in sacrifices. It acknowledged indeed the internal of
worship to be charity, but not so much from the heart as
did the Ancient Church ; and this church also became idol-
atrous. At length it pleased the Lord to establish with the 4
posterity of Abraham by Jacob a new form of church, and
to introduce with that nation the externals of the worship
of the Ancient Church. But such was the nature of this
nation that they could not receive any internal of the
church, because their hearts were altogether averse to char-
ity ; and therefore only a representative of a church was
instituted with them. This is now the reason that the sons
of Jacob, or Joseph's brethren, signify, in the proximate
sense such a church, and that Jacob their father signifies
the Ancient Church. In many other places in the Word,
especially in the prophetic parts, the Ancient Church is
meant by Jacob ; and sometimes also that Ancient Church
is called father and mother — father as to its good, and
mother as to its truth. From this it is now plain that by
their father's loving Joseph more than all his brethren is
signified that the Divine truth of the Lord was conjoined
with the Ancient Church.
4681. And they hated him, and could not speak peaceably
unto him. That this signifies contempt and turning away
— contempt for the Divine truth which is represented by
Joseph, and turning away from it — is evident from the sig-
nification of hating, as holding in contempt ; for hatred in
the internal sense does not signify hatred, such as men have
who hate — since the signification of the word grows milder
30
GENESIS.
[No. 4681.
as it rises into heaven, because in heaven they do not know
what hatred is — and therefore contempt is what is signified ;
and from the signification of not being able to speak peace-
ably unto him, as turning away. For to speak peaceably
means to wish any one well, inasmuch as by peace the an-
cients understood in the supreme sense the Lord Himself,
in the internal sense His kingdom and life in it, or salva-
tion, but in the external sense safety or health in the world.
The contrary of this is, not to be able to speak peaceably
unto him, that is, not to wish any one well, thus to turn
away — here from Divine truth.
4682. And Joseph dreamed a dream. That this signifies
preaching concerning Himself, is evident from the signifi-
cation of dreaming a dream, as preaching ; and because the
dream treats of Joseph, preaching concerning the Lord's
Divine Human is signified. That a dream here signifies
preaching, is because in Joseph's two dreams are contained
in a summary all the things which were foreseen and pro-
vided in regard to Joseph ; or, in the internal sense all that
were foreseen and provided in regard to Divine truth within
such a church as is represented by Joseph's brethren, or
such as begins from faith. Moreover, Divine truths were
manifested in ancient times by speech, visions, or dreams,
and from them were preachings ; consequently by prophets
in the Word, to whom Divine truth was manifested by
speech, visions, or dreams, are signified those who teach
truths, and in the abstract sense truths of doctrine (n. 2534).
2 Accordingly, seeing visions and dreaming dreams have a
similar meaning — as in Joel: J will pour out My spirit
upon all flesh ; and your sons and your daughters shall
prophesy, your old men shall dream dreams, your young
men shall see visions : and also upon the servants and upon
the maidservants in those days will I pour out My spirit
(ii. 28, 29) — where pouring out the spirit upon them is
instructing concerning truths, and prophesying is teaching
and preaching those truths, as also is dreaming dreams.
I
No. 4683.] CHAPTER XXXVII. VER. 4- 1 1.
31
Old men are the wise, young men the intelligent, servants 3
those that have knowledge. In Jeremiah : Thus saith Je-
hovah Zebaoth, Hearken not unto the words of the prophets
that prophesy unto you ; they make you vain ; they speak a
vision of their own heart, and not out of the mouth of Je-
hovah. . . . I have heard what the prophets have said, that
prophesy lies in My name, saying, I have dreafned, I have
dreamed. . . . The prophet that hath a dream, let hijn tell
a dream ; and he that hath My word, let him speak My
word faithfully. . . . Behold, I am against them that
prophesy lying dreams, saith Jehovah, and do tell them,
and cause My people to err by their lies (xxiii. 16, 25, 28,
32) — where again prophesying is teaching and preaching,
but from lying dreams, from which is their preaching. In 4
like manner elsewhere (as in Jer. xxix. 8, 9 : Zech. x. 2).
In Moses : If there arise in the midst of thee a prophet, or
a dreamer of dreams, and he give thee a sign or a wonder,
and the sign or the wonder come to pass, lohereof he spake
unto thee, saying, Let us go after other gods, which thou hast
not known, and let us sei~ve them ; thou shalt not hearken
unto the words of that prophet, or unto that dreamer of
dreams. . . . And that prophet, or that dreamer of dreams,
shall be put to death, because he hath spoken to turn you
away from Jehovah your God (Deut. xiii. 1-3, 5). Both
a prophet and a dreamer of dreams stand for one who
teaches and preaches, and here falsities.
4683. And he told it to his brethren. That this signifies
in the presence of those who are of faith separate, is evident
from the representation of Joseph's brethren, as the church
which turns away from charity to faith, or, in the abstract
sense, whatever is of faith, as above (n. 4665, 4671, 4679) ;
here, those who are of faith separate from charity, because
it follows that they added yet to hate him ; by which words
is signified still greater contempt and aversion. For the
case in regard to that church is this : at its beginning char-
ity is preached, but merely as a matter of doctrine, and
32
GENESIS.
[No. 4683.
thus of knowledge, not from charity itself, and so not from
affection, or from the heart. In course of time, as charity
and affection is obliterated in the heart, faith is preached ;
and at length when there is no longer any charity, faith
alone is preached, and is said to be saving without works ;
then also works are no longer called works of charity, but
2 works of faith, and are named fruits of faith. In this way,
indeed, men conjoin charity and faith, but from doctrine
merely, not from life. And because they place nothing of
salvation in a life of faith, or in good, but only in faith —
though they know plainly from the Word, and also from
their own intelligence, that doctrine is nothing without the
life, or that faith is nothing without fruits — they place the
saving power of faith in confidence, that in this way also
they may recede from fruits ; not knowing that all confi-
dence derives its esse from the end of the life, that genuine
confidence cannot be given except in good, and that only
spurious and false confidence can exist in evil. And in
order that they may still farther separate faith from charity,
they also insist that the confidence of a single moment
only, even at the last of life, saves, no matter what the
previous life has been ; although they know that every one's
life remains with him after death, and that every one will
be judged according to the works of his life. From these
few words it may be evident what is the quality of faith
separate from charity, and consequently what the church is
that makes faith, and not a life of faith, the essential. The
falsities which flow thence, as from their source, will, by the
Divine mercy of the Lord, be spoken of in the following
pages.
4684. And ihey added yet to hate him. That this signi-
fies still greater contempt and turning away, is evident from
what was said above (n. 4681), where similar words occur.
4685. And he said unto them. Hear, J pray you, this
dream which I have dreamed. That this signifies the sub-
ject matter of the preaching, is evident from the signifi-
No. 4687.] CHAPTER XXXVII. VER. 4- II.
33
cation of dreaming a dream, as preaching — see above
(n. 4682) ; here the subject matter of the preaching, be-
cause the description of his dream now follows.
46S6. For, behold, we were binding sheaves in ike tnidst
of the field. That this signifies they were teaching from
doctrine, is evident from the signification of a sheaf, as
doctrine, and hence from that of binding sheaves, as teach-
ing from doctrine — of which hereafter ; and from the sig-
nification of a field, as the church (n. 2971, 3766, 4440,
4443). The midst of the field is what is interior in the
church, and thus it is those who are in the faith of some
charity ; for the midst, in the internal sense, is what is in-
terior and what is inmost (n. 1074, 2940, 2973). For there
are some in every church who are in the midst of it, or who
are inmost, and they are those who are in charity, here
those who are in the faith of some charity. With these
the Lord is present, because the Lord is in charity, and by
charity in faith (n. 4672). That these are signified, is
plain also from what follows — that Joseph's sheaf arose,
and the other sheaves came round about it ; for by Joseph's
sheaf is signified doctrine from the Lord's Divine truth.
That a sheaf signifies doctrine is because a field is the 2
church, as just now said, and standing corn in a field is
truth in the church ; therefore a sheaf in which there is
corn, signifies doctrine in which there is truth. Sheaves
have a similar signification in David : They that sow in
tears shall reap with singing. Though he goeth on his way
weeping, bearing the measure of seed, he shall surely come
again with singing, bringing his sheaves (Ps. cxxvi. 5, 6) —
which is said of those who have been in spiritual captiv-
ity, and are liberated. To bear the measure of seed stands
for instruction in truths, to come again with singing, for the
gladness of affection for truth, and to bring the sheaves, for
the doctrinals of that truth.
4687. And, lo, my sheaf arose, and also stood upright.
That this signifies the doctrinal concerning the Lord's Di-
34
GENESIS.
[No. 4687.
vine Human, is evident from the signification of a sheaf,
as doctrine — see just above ; and from the signification of
arising and standing upright, as the supreme doctrine that
should reign, and that they would adore. That this is the
Lord's Divine Human, is plain from what follows, namely,
that the eleven sheaves bowed down themselves to that
sheaf, and in the second dream, that the sun and the moon
and eleven stars bowed down themselves to Joseph, whereby
is signified the supreme doctrine that should reign, and
that they would adore ; wherefore also Jacob says, " Shall
I and thy mother and thy brethren indeed come to bow
down ourselves to thee to the earth ? " The Divine truth
of the Lord is what is represented by Joseph, as was said
above ; the supreme of this truth is the Lord Himself, and
the supreme among doctrines is, that His Human is Divine,
a With this supreme of doctrine the case is this : the Most
Ancient Church, which was celestial, and which before all
others was called Man, adored the Infinite Being, and hence
the Infinite Existing ; * and because, from the things which
could be perceived in their internal man and those which
could be felt in their external, and from the visible things
in the world, the men of that church could have no per-
ception of the Infinite Being, but could have some of the
Infinite Existing therefrom, they therefore adored the In-
finite Existing, in which is the Infinite Being. The Infinite
Existing, in which is the Infinite Being, they perceived as
a Divine Man, because they knew that the Infinite Existing
was brought forth from the Infinite Being, through heaven ;
and as heaven is the Greatest Man, corresponding to all
things and each that are in man — as has been shown at
the end of the preceding chapters, and will be shown at
the end of several to follow — therefore they could have
no other idea of perception concerning the Infinite Exist-
ing from the Infinite Being, than concerning a Divine Man ;
for whatever from the Infinite Being passes through heaven
• Infinitum Esse, et inde Infinitum Existens.
No. 4688.] CHAPTER XXXVII. VER. 4- II.
35
as through the Greatest Man, has with it an image thereof
in the whole and in every particular. When that celestial
church began to fall away, they foresaw that the Infinite
Existing could no longer have influx into the minds of
men, and that so the human race would perish ; therefore
it was revealed to them that One should be bom Who
would make the Human in Himself Divine, and in this
way become the same Infinite Existing as had been before,
and at length become one with the Infinite Being as also
it had been before. From this came their prophecy in
Genesis concerning the Lord (chap. iii. 15). This is de- 3
scribed in John in these words : In the beginning was the
Word, and the Word was with God, and the Word was
God. The sa?ne was in the beginning with God. All things
were made by Him ; and without Him was not anythifig
made that was made. In Him was life; and the life was
the light of men. . . . And the Word was made flesh, and
dwelt among us ; and we beheld His glory, the glory as of
the only begotten of the Father, full of grace and truth (i.
1-4, 14). The Word is the Divine Truth, which in its es-
sence is Infinite Existing from Infinite Being, and is the
Lord Himself as to His Human. This is the Reality from
which truth Divine now proceeds and flows into heaven,
and through heaven into the minds of men ; consequently
which rules and governs the universe, as it has ruled and
governed it from eternity ; for it is one and the same with
Infinite Being, since He conjoined the Human to the Di-
vine — which was done by this, that He made the Human
in Himself also Divine. From this it is now evident that
the supreme thing of truth Divine is the Lord's Divine Hu-
man, and hence that the supreme among the doctrinals of
the church is, that His Human is Divine.
4688. And, behold, your sheaves came round about. That
this signifies those who were in faith, namely, in the faith
of some charity, is evident from the signification of coming
round about, as here approaching to adore — for it follows
36
GENESIS.
[No. 4688.
that they bowed down themselves to his sheaf, by which is
signified adoration ; and from the signification of a sheaf,
as doctrine — of which just above (n. 4686) — and here
all things of doctrine, or all things of faith. That sheaves
here have such a signification, is because in the genuine
sense all things of faith are represented by all the sons of
Jacob (n. 3858, 3926) ; so too by the sheaves, because
these in the dream took the place of the sons of Jacob ;
and because the scene lay in the midst of the field, and by
the midst of the field is signified what is interior, or those
who are interior in the church — of which above (n. 4686)
— thus those who are in the faith of some charity. These
therefore are the sheaves which came round about, and
bowed down themselves to the sheaf of Joseph. That those
are not meant who are exterior or more remote from the
midst, and who in the proper sense are here the brethren
of Joseph, is plain from what precedes and what follows —
that they hated him more and more, that is, despised him
and turned away ; for hating, not speaking peaceably, and
envying, which are said of his brethren, signify contempt
and turning away.
4689. And bowed down themselves to my sheaf. That
this signifies adoration, is evident from the signification of
bowing down themselves, as the effect of humiliation (see
n. 2153), consequently adoration ; and from the significa-
tion of Joseph's sheaf, as here the doctrine concerning the
Lord's Divine Human (n. 4686) ; thus it is the Divine
Human, which those in the interior of the church adored.
Those who are exterior, however, that is, those who are of
faith separate, are as far as possible from adoring. Faith
separate from charity has this effect, because, as was said
above, the Lord is present in charity, and in faith only
through charity ; for charity is the conjoining medium.
What is truth without good? and what is the intellectual
without the voluntary part of the mind ? thus what is faith
without charity? or what is confidence without its essence?
No. 4689] CHAPTER XXXVII. VER. 4- II.
37
That they who are in faith separate from charity do not at
all adore the Lord's Divine Human, was made evident to
me from those of this character who come into the other
life from the Christian world, with many of whom I have
spoken ; for in that life the heart speaks, and not the mouth
as in the world. The thoughts of every one are there com-
municated much more clearly than by any speech in the
world ; and no one is allowed to speak otherwise than as
he thinks and believes. Many of those who in the world
have even preached the Lord, there wholly deny Him ; and
when it is inquired from what end or for what reason they
preached Him, and also in outward holy form adored Him,
it is found that they did so because it was incumbent upon
them on account of the office which they held, and be-
cause thereby they gained honors and wealth ; and that
those who did not preach Him, but yet confessed Him,
did so because they were born in the church, and because
they would lose their reputation if they should speak against
religion. Not a single person from the Christian world
knew that the Lord's Human is Divine ; and scarcely any
one knew that He alone rules heaven and the universe, still
less that His Divine Human is the all in heaven. That this
is so could not be openly revealed, because it was foreseen
by the Lord that the Christian Church would turn away
from charity to faith, consequently would separate itself
from Him, and so not only reject but also profane the holy
which is from His Divine Human ; for faith separate from
charity cannot do otherwise. That faith is at this day sep-
arated from charity, is evident ; for churches separate from
one another according to their dogmas, and whoever be-
lieves differently from what their dogma teaches, is cast out
from their communion, and is also defamed. But one who
robs, and without mercy deprives others of their posses-
sions, if only he does not do it openly, who schemes craftily
against the neighbor, who brings the works of charity into
disrepute, and who commits adultery — he is yet called a
38
GENESIS.
[No. 4689.
Christian, provided he frequents sacred worship and speaks
in accordance with doctrine. From this it is plain that at
this day it is doctrine, not life, that constitutes the church ;
and that the fruits which are adjoined to faith are in their
doctrine only, and not at all in their minds.
4690. And his brethren said to him. That this signifies
those who are of faith separate, is evident from the repre-
sentation of Joseph's brethren, as the church which turns
away from charity to faith, and at length separates faith
from charity (n. 4665, 4671, 4679) ; but those who are in-
terior in that church are signified by the sheaves in the
dream (n. 4686, 4688). The reason why Joseph's breth-
ren represent that church, is, that in the sense nearest the
letter they signify the representative of a church, or the
form of religion which was instituted among the posterity
of Jacob ; which posterity, indeed, did not know anything
about faith as it is understood in the Christian Church, but
only about truth. Truth was to them the same as faith is
to Christians ; in the Hebrew language the same word is
used for both. But the Jewish Church understood by truth
the precepts of the Decalogue, and also the laws, judg-
ments, testimonies, and statutes, which were handed down
by Moses. They did not know the interiors of truth, nor
2 did they wish to know them. The Christian Church, how-
ever, gives the name of faith to those doctrines which they
say are the interior doctrines of the church and must be
believed ; for by faith the common people understand no
other than the faith of creeds, or that which books of creeds
teach ; but those who think that the doctrines of faith or
the knowledge of them cannot save any one, and that few
are in a life of faith, call confidence faith. These, however,
are above the common people, and are more learned than
others. From these things it is evident that the subject
here in the internal sense is, not only the representative of
a church which was instituted with the posterity of Jacob,
but also the Christian Church which succeeded; for the
No. 4691J CHAPTER XXXVII. VER. 4- II,
39
Word of the Lord is universal, and comprehends in general
every church. For it was foreseen by the Lord as well how
it would be with the Christian Church, as how it would be
with the Jewish Church, but first \_proxitne~\ with the Jew-
ish ; wherefore that sense is called the proximate sense; or
the internal historic sense, and the other the internal sense.
4691. Shalt ihou indeed reign over us? or shalt thou in-
deed have dominion over us 7 That this signifies, were they
to be subject as to the things of the understanding and of
the will, is evident from the signification of reigning, as be-
ing subject as to the things of the understanding ; and from
the signification of having dominion, as being subject as to
the things of the will. That to reign over thera and to
have dominion over them mean that they were to be made
subject, is plain ; but that the two expressions are used here
is because one refers to things of the understanding, and
the other to things of the will. It is common in the Word,
especially the prophetic, for one thing to be expressed in
two ways ; and he who does not know the arcanum in this,
cannot but think it is merely a repetition for the sake of
emphasis. But this is not so, for in every particular of the
Word there is a heavenly marriage, namely, the marriage
of truth with good and of good with truth ; just as there is
a marriage of the understanding and the will in man. One
expression has reference to truth, the other to good ; thus
one has reference to the intellectual, for to this belongs
truth, and the other to the voluntary, for to this belongs
good. The expressions in the Word consist of terms that
constantly have such signification. This is the arcanum
which lies concealed in two expressions being used for one
thing (see n. 683, 793, 801, 2173, 2516, 2712, 4138). So
also here in regard to reigning over them and having do-
minion over them ; reigning refers to truth, which is of the
understanding, and having dominion to good, which is of
the will. Kingdom is also predicated of truth (n. 1672,
2547)> and dominion of good — as in Daniel, in which pas-
40
GENESIS.
[No. 4691.
sage also the subject is the Lord's Divine Human : There
was given Him dominion and glory and a kingdom, that all
people, nations, and languages should worship Him ; His
dominion is an everlasting dominion, which shall not pass
away, and His kingdom that which shall not perish (vii.
14) ; and in David : Thy kingdom is an everlasting king-
dom, and Thy dominion endureth throughout all generations
(Ps. cxlv. 13).
4692. And they added yet to hate him for his dreams,
and for his words. That this signifies still greater con-
tempt and turning away because of the preaching of truth
— here concerning the Lord's Divine Human — is evident
from the signification of adding, as more ; from the signi-
fication of hating, as despising and turning away (n. 4681 ) ;
from the signification of a dream, as preaching (n. 4682,
4685 ) ; and from the signification of words, as truths. That
words mean truths, is because every word in heaven is from
the Lord ; therefore words in the internal sense signify
truths, and the Word in general signifies all Divine truth.
2 As regards the subject itself, it is the supreme truth of all,
which the church that has separated faith from charity es-
pecially despises, and from which it turns away — namely,
that the Human of the Lord is Divine. All who were of
the Ancient Church and did not separate charity from faith,
believed that the God of the universe was a Divine Man,
and that He was the Divine Being ; and hence they named
Him Jehovah. They knew this from the most ancient
people, and also because He had appeared as Man to some
of their brethren. They knew, too, that all the rituals and
externals of their church represented Him. But those who
were of faith separate could not so believe, because they
could not comprehend how the Human could be Divine,
nor could they comprehend that the Divine love effected
this ; for whatever they did not comprehend from some
idea received through the external senses of the body, they
regarded as nothing. Faith separate from charity has this
No. 4692.] CHAPTER XXXVII. VER. 4- 1 1.
41
characteristic ; for with those who hold it internal percep-
tion is closed, as there is no intermediate through which
there can be influx. The Jewish Church which succeeded, 3
believed indeed that Jehovah was Man and also God, be-
cause He had appeared as a man to Moses and the proph-
ets ; for which reason the Jews called every angel who ap-
peared to them, Jehovah. But still they had no other idea
of Him than the Gentiles had of their gods, to whom the
Jews preferred Jehovah God, because He could perform
miracles (n. 4299) ; not knowing that Jehovah was the
Lord in the Word (n. 2921, 3035), and that it was His
Divine Human which all their rituals represented. Their
only thought of the Messiah, or Christ, was that He would
be the greatest prophet, greater than Moses, and the great-
est king, greater than David, who would bring them with
stupendous miracles into the land of Canaan. They did
not wish to hear anything about His heavenly kingdom, be-
cause they apprehended nothing but what was worldly, for
they were separated from charity. The Christian Church, 4
however, in external worship adores indeed the Lord's Hu-
man as Divine, especially in the Holy Supper, because He
said that the bread in it was His body, and the wine His
blood ; but in their doctrine they make His Human not
Divine, inasmuch as they distinguish between the Divine
nature and the human nature. The reason of this also is,
that the church has turned away from charity to faith, and
at length to faith separate. And because they do not ac-
knowledge the Lord's Human to be Divine, many stumble
and in heart deny Him (n. 4689). Nevertheless the truth
is that the Lord's Divine Human is the Divine Existing
from the Divine Being, spoken of above (n. 4687), and
that He is the Divine Being ; for the Divine Being and the
Divine Existing are one, as also the Lord manifestly teaches
in John : Jesus said to Philip, Have I been so io?ig time
with you, and yet hast thou not known Me, Philip f He
that hath seen Me hath seen the Father. Believest thou
42
GENESIS.
[No. 4692.
not that I am in the Father, and the Father in Me ? Be-
lieve Me that I am in the Father, and the Father in Me
(xiv. 9-1 1 ) ; and also in other places. For the Divine
Existing is the Divine itself proceeding from the Divine
Being, and in form \_imagine'\ is Man ; because heaven, of
which it is the all, presents in form the Greatest Man — as
was said above (n. 4687), and has been shown at the end
of the chapters, in the correspondence of all things in man
5 therewith. The Lord was indeed born as another man,
and had an infirm human from the mother ; but this hu-
man the Lord entirely cast out, so that He was no longer
the son of Mary, and made the Human in Himself Divine,
which is meant by His being glorified ; and He also showed
to Peter, James, and John, when He was transfigured, that
He was a Divine Man.
4693. And he dreamed yet another dream. That this
signifies a second preaching, is evident from the significa-
tion of a dream, as preaching, of which above (n. 4682).
4694. And told it to his brethren, and said. That this
signifies in the presence of those who are of faith separate,
is evident from the representation of Joseph's brethren, as
those who are of faith separate, of which above (n. 4665,
4671, 4679, 4690).
4695. Behold, I have dreamed yet a dream. That this
signifies the subject matter of the preaching, is evident
from what was said above (n. 4685).
4696. And, behold, the sun and the moon. That this
signifies natural good and natural truth, is evident from the
signification of the sun, as celestial good (n. 1529, 1530,
2120, 2441, 2495, 3636, 3643, 4060) ; and from the signi-
fication of the moon, as spiritual good or truth (n. 1529,
1530, 2495). supreme sense signifies the
Lord, because He appears as the sun to those in heaven
who are in celestial love ; and the moon also in the su-
preme sense signifies the Lord, because He appears as a
moon to those in heaven who are in spiritual love : all the
No. 4697 ] CHAPTER XXXVII. VER. 4- 11.
43
light in heaven is thence. Therefore the light from the sun
there is the celestial of love, or good, and the light from
the moon there is the spiritual of love, or truth ; and in
this passage accordingly the sun is natural good, and the
moon natural truth, because they are predicated of Jacob
and Leah — as is manifest from verse 10, where Jacob says,
" Shall I and thy mother and thy brethren indeed come to
bow down ourselves to thee to the earth?" for by Jacob is
represented natural good, and by Leah natural truth, as has
been frequently shown before. The Divine which comes
from the Lord in the supreme sense is the Divine in Him ;
but, in the relative sense, it is the Divine from Him. The
Divine good from Him is what is called celestial, and the
Divine truth from Him is what is called spiritual. When
the rational receives these, the good and truth of the ra-
tional are what are signified ; but when the natural receives
them, the good and truth of the natural are what are sig-
nified. Here they are the good and truth of the natural,
because they are predicated of Jacob and Leah.
4697. And eleven stars. That this signifies the knowl-
edges of good and truth, is evident from the signification
of stars, as the knowledges of good and truth. That stars
have this signification in the Word, is because they are
small luminaries which shine at night, when they give forth
into our atmosphere gleams of light, just as knowledges
give forth gleams of good and truth. That such knowl-
edges are signified by stars, is evident from several passages
in the Word — as in Jeremiah : Thus saith Jehovah, Who
giveth the sun for a light by day, and ike ordinances of the
moon and of the stars for a light by night. Who stirreth
up the sea that the waves thereof roar (xxxi. 35) — where
a new church is treated of, and by giving the sun for a light
by day is signified the good of love and charity, and by
giving the ordinances of the moon and of the stars for a
light by night is signified truth and knowledges. So too in 2
David : Jehovah . . . Who made great lights . . . the sun
44
GENESIS,
[No. 4697.
to rule by day . . . the moon and stars to rule by night
(Ps. cxxxvi. 7-9). One who knows nothing of the inter-
nal sense of the Word, will believe that by the sun here is
meant the sun of the world, and by the moon and stars,
the moon and stars of the world ; but from this no spiritual
and heavenly sense results, when yet the Word in every part
is heavenly. From this again it is plain that the goods of
love and charity, and the truths of faith together with their
3 knowledges, are what is signified. So also in the first chap-
ter of Genesis, where the new creation of the celestial man
is described : God said, Let there be lights in the expanse
of the heavens to divide between the day and the night; and
let them be for signs and for seasons, and for days and
years ; and let them be for lights in the expanse of the
heavens to give light upon the earth : and it was so. And
God made the two great lights : the greater light to rule the
day, and the lesser light to rule the night; and the stars.
And God set them in the expanse of the heavens to give
light upon the earth, and to rule in the day and in the night,
and to divide between the light and the darkness (14-18;
4 see n. 30-38). In Matthew: Immediately after the afflic-
tion of those days, the sun shall be darkened, and the moon
shall not give her light, arid the stars shall fall from heaven,
and the powers of the heavens shall be shaken (xxiv. 29).
That here by the sun and moon are signified love and char-
ity, or good and truth, and by the stars knowledges, may be
seen above (n. 4060) ; and because the last day or the last
state of the church is there treated of, by the sun being
darkened and the moon not giving her light is signified
that then the good of love and of charity will perish ;
and by the stars falling from heaven, that the knowledges
5 of good and of truth will also perish. That those things
are signified, is plain from the prophetic parts of the Word,
in which similar things are said of the last state of the
church — as in Isaiah : Behold, the day of Jehovah cometh,
cruel ^ . . to make the earth a desolation, and He shall
No. 4697-] CHAPTER XXXVII. VER. 4- II.
45
destroy the sinners thereof out of it. For the stars of the
heavens and the constellations thereof shall not shine with
their light; the sun shall be darkened in his going forth,
and the moon shall not cause her light to shine (xiii. 9, 10).
In Joel : The day of Jehovah is near. . . . The sun and
the moon were darkened, a?id the stars withdrew their shin-
ing (iii. 14, 15). In Ezekiel : When I shall extinguish
thee, I will cover the heavens, and make the stars thereof
dark ; I will cover the sun with a cloud, and the moon shall
not make her light to shine. All the luminaries of light of
heaven will J make dark over thee, and will set darkness
upon thy land (xxxii. 7, 8). And in the Apocalypse : The
fourth angel sounded, and the third part of the sun was
smitten, and the third part of the moon, and the third part
of the stars ; that the third part of them should be dark-
ened, and the day should not shine for the third part of it,
and the night in like manner (viii. 12). Moreover that stars 6
are knowledges of good and truth, is plain from the follow-
ing passages — in Daniel : Out of one of the horns of the
he-goat came forth a little horn, which grew exceedingly
toward the south, and toward the east, and toward the glo-
rious \_land\ And it grew even to the host of the heavens ;
and sofne of the host atid of the stars it cast down to the
earth, and trampled upon them (viii. 9, 10) ; and in the
Apocalypse : The great dragon with his tail drew the third
part of the stars of heaven, and did cast them to the earth
(xii. 4). That stars are not meant in these passages, is
obvious. In Daniel and the Apocalypse is described the
state of the church in its last times. Likewise in David : 7
Jehovah telleth the number of the stars ; He giveih them
all their names (Ps. cxlvii. 4). Again : Praise ye Jehovah
. . . sun and moon ; praise Him, all ye stars of light (Ps.
cxlviii. 1,3). And in the Apocalypse: A great sign was
seen in heaven ; a woman clothed with the sun, and the
moon under her feet, and upon her head a crowfi of twelve
stars (xii. i). As stars signify the knowledges of good 8
46
GENESIS.
[No. 4697.
and truth, they signify also the doctrinals of the church, for
these are knowledges. The doctrinal respecting faith sep-
arate from charity in the last times, is thus described by a
star in the Apocalypse : The third angel sounded, and there
fell from heaven a great star burning as a torch, and it fell
upon the third part of the rivers, and upon the fountains
of waters ; and the name of the star is called Wormwood
. . . and many men died of the waters, because they were
made bitter {y\\\, 10, ii). The waters which were made
bitter by that star are truths, and the rivers and fountains
of waters are intelligence thence and wisdom from the
Word. That waters are truths, may be seen above (n. 2702,
3058, 3424) ; that rivers are intelligence (n. 3051) ; and
that fountains are wisdom from the Word (n. 2702, 3424).
4698. Bowed down themselves to me. That this signifies
adoration, is evident from the signification of bowing down
themselves, as adoration, of which above (n. 4689).
4699. And he told it to his father, and to his brethren.
That this signifies that it was given them to know it, may
be evident without explanation.
4700. And his father rebuked him, and said unto him.
What is this dream that thou hast dreamed ? That this
signifies indignation, is evident from the signification of
rebuking, as being indignant, and this because of the
preaching of truth concerning the Lord's Divine Human,
which preaching is signified by dreaming a dream (n. 4682,
4693, 4695). The father and brethren of Joseph here
stand for the Jewish religion derived from the ancient.
The external of that religion was for the most part like the
external of the Ancient Church. With those who were of
the Ancient Church, however, there was an internal in their
externals, but not with those who were of the Jewish re-
ligion ; because the Jews did not acknowledge any internal,
nor do they at this day ; and yet there was an internal within.
This external with its internal is what is here called father,
and the external without the internal is what is called breth-
No. 4703 ] CHAPTER XXXVII. VER. 4- I I,
47
ren ; hence it follows that his brethren envied him, but his
father kept the word ; and by the first words are signified
the turning away of those who are in an external without
the internal, and by the last is signified that truth still re-
mained in their religion. It is as in the Christian Church, 2
where those who are in the external without the internal
eat the bread and drink the wine in the Holy Supper, with
no other thought than that this should be done because it
was commanded, and is accepted by the church. Some
of them believe that the bread and the wine are holy, but
not that the holiness in them is from this, that bread is the
holy of love and charity in heaven, and that wine is the holy
of charity and faith there ^n. 3464, 3735). Whereas those
who are in external and at the same time in internal wor-
ship, do not adore the bread and wine, but the Lord Whom
they represent, and from Whom is the holy of love, of char-
ity, and of faith ; and this they do, not from doctrine, but
from love, charity, and faith, appropriated to the life.
4701. Shall I and thy mother and thy brethren indeed
come to bow down ourselves to thee to the earth ? That this
signifies will the church adore him, is evident from the sig-
nification of coming to bow down, as about to adore (see
n. 4689, 4698) ; and from the signification of father —
who is meant by " I " — and mother and brethren, as the
church, here the Jewish Church, as just now shown.
4702. And his brethren envied him. That this signifies
their * turning away, is evident from the signification of
envying, as also turning away, like hating and not speaking
peaceably unto him — as above (n. 4681) ; for in the orig-
inal the word envying signifies also being jealous and quar-
relling ; and as jealousy and quarrelling are the effects of
hatred, turning away also is signified by the same word.
4703. But his father kept the word. That this signifies
that truth remained in their religion, is evident from the
signification of father here, as the Jewish religion derived
* The Latin here has ejus, instead of illorum as in n. 4678.
48
GENESIS,
[No. 4703.
from the ancient — of which above (n. 4700) ; and from
the signification of keeping, as preserving within, and thus
remaining ; and from the signification of word, as truth —
of which above (n. 4692). What is further meant by truth
remaining in their religion, may be seen above (n. 4700).
4704. Verses 12-17. And his brethren went to feed the
flock of their father, in Shechern. And Israel said unto
Joseph, Do not thy brethren feed the flock in Shechem ? come,
and I will send thee unto them. And he said to him, Here
am I. And he said to him, Go now, see tuheiher there be
peace with thy brethren, and peace with the flock ; and
bring me word again. And he sent him out of the valley
of Hebron, and he came to Shechem. And a certain man
found him, and, behold, he was wandering in the field ; and
the man asked him, saying. What seekest thou ? And he
said, I seek my brethren ; tell me, I pray thee, where they
are feeding the flock. And the man said. They are departed
hence ; for I heard them say, Let us go to Dothan. And
Joseph went after his brethren, and found them in Dothan.
"And his brethren went to feed the flock " signifies those
who teach from faith ; " of their father " signifies of the
Ancient and the Primitive Church ; " in Shechem " signi-
fies the first rudiments. "And Israel said unto Joseph "
signifies perception from the Divine spiritual ; " Do not thy
brethren feed the flock in Shechem ? " signifies that they
are teaching ; " come, and I will send thee unto them "
signifies that it should teach Divine spiritual goods. "And
he said [to him]. Here am I " signifies affirmation. "And
he said to him, Go now, see whether there be peace with
thy brethren" signifies every coming of the Lord, and per-
ception how it was with those who taught ; " and peace
with the flock " signifies how it was with those who were
learning, or the church ; " and bring me word again " sig-
nifies knowledge. ".\nd he sent him out of the valley of
Hebron " signifies from the natural and sensual Divine ;
" and he came to Shechem " signifies the knowledge of
No. 4706.] CHAPTER XXXVII. VER. 12- IJ.
49
general doctrinals. "And a certain man found him, and,
behold, he was wandering in the field " signifies that they
were fallen away from the general truth of the church ;
"and the man asked him, saying, What seekest thou?" sig-
nifies foresight. "And he said, I seek my brethren ; tell
me, I pray thee, where they are feeding the flock " signi-
fies the knowledge of how it was, and in what state they
were. "And the man said. They are departed hence ; for
I heard them say. Let us go to Dothan " signifies that they
betook themselves from generals to particulars of doctrine,
"And Joseph went after his brethren, and found them in
Dothan " signifies that they were in the particulars of false
principles.
4705. And his brethren went to feed the flock. That this
signifies those who teach from faith, is evident from the
signification of Joseph's brethren, as those in the church
who are of faith, of whom above (n. 4665, 4671, 4679,
4690) ; and from the signification of feeding the flock, as
teaching (n. 343, 3767, 3768, 3772, 3783).
4706. Of their father. That this signifies of the Ancient
and the Primitive Church, is evident from the signification
of father here, or Jacob, as the Ancient Church — of which
above (n. 4680) ; that the Primitive Christian Church is
likewise signified, may be seen also above (n. 4690). By
the Primitive Church is meant the Christian Church in its
beginning. In general there are four churches distinct
from one another, described in the Word. There is the
church which existed before the flood and was named
Man ; this is called the Most Ancient Church. Next is
the one that existed after the flood, which is called the An-
cient Church. Then followed that with the posterity of
Jacob, which was not a church, but the representative of a
church ; which representative is also called a religion \_relig-
iosum']. And then came that which was established after
the Lord's coming, which is called the Christian Church.
It is this that in its beginning, is called the Primitive Church.
50
GENESIS.
[No. 4707.
4707. In Shechem. That this signifies the first rudi-
ments, is evident from the signification of Shechem, as truth
derived from the ancient Divine stock (n. 4399, 4454), and
as doctrine (n. 4472, 4473), here the first rudiments of
doctrine concerning faith ; for the predication of a name is
according to the subject in its series. The first rudiments
are also the generals of doctrinals ; the generals being what
are received first, and the particulars then following.
4708. And Israel said unto Joseph. That this signifies
perception from the Divine spiritual, is evident from the
signification of saying, in the historicals of the Word, as
perception (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080,
2619, 2862, 3395, 3509) ; and from the representation of
Joseph, as the Divine spiritual (n. 4669).
4709. Do not thy brethren feed the flock in Shechem f
That this signifies that they are teaching, is evident from
the signification of feeding the flock, as teaching — of which
just above (n. 4705) ; and from the signification of She-
chem, as the first rudiments of doctrine concerning faith
(n. 4707)-
4710. Come, and I will send thee unto them. That this
signifies that it should teach Divine spiritual goods, is evi-
dent from the representation of Joseph, as the Lord's Di-
vine spiritual (n. 4669, 4708). When this is said to be
sent, it is to teach Divine spiritual goods ; for in the inter-
nal sense to be sent is to go forth and to proceed (n. 2397),
and also at the same time to teach ; here therefore it is to
teach the Divine spiritual goods which proceed from the
Lord's Divine spiritual. Divine spiritual goods are those
which are of love and charity ; but Divine spiritual truths
are those which are of faith thence. One who teaches the
former, teaches also the latter ; for the latter are from the
former and concerning them. That in the internal sense
to be sent is to proceed and to teach, is evident from many
passages in the Word — as where it is often said of the
Lord that He was sent by the Father, whereby is signified
No. 47'4] CHAPTER XXXVII. VER. I2-I7. 5I
that He proceeded from Him, that is, from the Divine
good ; and also that the Lord sends the Comforter, or the
Spirit of Truth, whereby is signified that holy truth pro-
ceeds from Him. The prophets also were sent, by which
is signified that they taught what proceeds from the Lord.
Every one may confirm these things from the Word, where
they often occur.
471 1. And he said to him, Heje am J. That this signi-
fies affirmation, is evident without explanation.
4712. And he said to him. Go now, see whether there
be peace 7viih thy brethren. That this signifies every com-
ing of the Lord, and perception how it was with those who
taught, is evident from the signification of saying, as per-
ception — of which just above (n. 4708) ; and from the
signification of peace, as safety (n. 4681), thus how it was
with them ; and from the representation of brethren, as
here those who teach from faith (n. 4705). From this it
is plain that by these words is signified perception how it
was with those who taught. That every coming of the Lord
is also signified, is because by Joseph is represented the
Lord as to the Divine spiritual (n. 4669, 4708, 4710) ; and
therefore when it is said that Joseph should go and see
whether there was peace with his brethren, the coming of
the Lord is signified. By every coming is meant when truth
from the Word flows into the thought.
4713. And peace with the flock. That this signifies how
it was with those who were learning, or the church, is evi-
dent from the signification of peace, as how it was with
them — of which just above (n. 4712) ; and from the sig-
nification of a flock, as those who are learning. For a
shepherd, or one who feeds the flock, is he who teaches
the good of charity and leads to it ; and the flock is he who
learns and is led (n. 343) ; thus also the church.
4714. And bring me word again. That this signifies
knowledge, is evident from the signification of bringing
word again, as reporting how matters were, thus knowl-
edge.
52
GENESIS.
[No. 4715.
4715. And he sent him out of the valley of Hebron. That
this signifies from the natural and sensual Divine, is evident
from the signification of being sent, as proceeding and
teaching (see n. 4710) ; and from the signification of a
valley, as those things which are below (n. 1723, 3417) ;
and from the signification of Hebron, as the Lord's church
as to good (n. 2909). Thus by these words is signified
that He taught the lower things of the church, and this be-
cause they did not comprehend higher things. For he who
teaches faith, and not charity, is unable to apperceive the
higher or interior things of the church ; since he has noth-
ing to guide him, and to dictate whether this or that is of
faith, or is true. But if he teaches charity, he then has
good, and this is to him a dictate and guides him ; for all
truth is from good and treats of good, or what is the same,
the all of faith is from charity and treats of charity. Every
one, from mere natural light, can know that the all of doc-
t trine has regard to life. That by these words is signified
from the natural and sensual Divine, is the higher sense ;
for the lower things of the church are said to be from the
Lord's natural and sensual Divine ; not that in the Lord
these things are lower — since in the Lord and in His Di-
vine Human all is infinite, inasmuch as He is Jehovah as
to each essence (n. 2156, 2329, 2921, 3023) — but because
it is so in man. For those who are sensual men apprehend
sensually the things which are in the Lord and from Him,
and those who are natural apprehend them naturally. It
is so said because of the quality of those who receive. But
those who are celestial men, and thence truly rational, per-
ceive interior things ; and it is said of them, that they are
taught from the Lord's rational Divine. This, as was said,
3 is the higher sense signified by the words. That a valley
is the lower things of the church, is evident from other
passages in the Word — as in Isaiah : The prophecy of the
valley of vision. What aileth thee now, that thou art wholly
gone up to the housetops ? ... It is a day of confusion, and
No. 47IS ] CHAPTER XXXVII. VER. I2-17.
53
of treading down, and of perplexity, from the Lord Jeliovih
Zebaoth, in the valley of vision (xxii. i, 5) — the valley of
vision standing for fantasies concerning spiritual things
arising from sensual, and thus lower things. Again : Thy
choicest valleys were full of chariots, and the horsemen pla-
cing they placed themselves at the gate (xxii. 7) — the choic-
est valleys standing for good and true things in the natural
or external man. Again : The voice of one crying in the
wilderness, Prepare ye the way of Jehovah, make level in
the desert a highway for our God. Every valley shall be
exalted (xl. 3, 4) — valley standing for the lowly. In Jere- 4
miah : How say est thou, I am not defiled, I have not gone
after the Baalim ? See thy way in the valley, know what
thou hast done (ii. 23) — where valley stands for things of
learning and of the senses, which are lower things by which
they perverted truths. Again : / am against thee, O inhab-
itant of the valley, and rock of the plain, saith Jehovah ;
who say. Who will come down against us ? (xxi. 13) — in-
habitant of the valley and rock of the plain standing for
faith in which there is no charity. Again : The spoiler shall
come upon every city, and no city shall escape ; btit the val-
ley shall perish, and the plain shall be destroyed (xlviii. 8)
— with similar meaning. Again : Thou shall not glory in
the valleys ; thy valley hath flowed away, O perverse daugh-
ter (xlix. 4) — valley standing for external things in wor-
ship, which are also the lowest. In Ezekiel : / will give S
unto Gog a place for burial in Israel, the valley of them
that pass through . , . and there shall they buiy Gog, and
all his multitude ; and they shall call it The valley of the
multitude of Gog (xxxix. 11) — Gog standing for those who
are in external worship without internal (n. 1151), whence
his burial-place is called The valley of thetn that pass
through, and The valley of the multitude of Gog. In David :
Yea, though I walk through the valley of the shadow of
death, I will fear no evil (Ps. xxiii. 4) — where the valley
of the shadow of death stands for lower things, which are
54
GENESIS.
[No. 4715.
6 relatively in shade. As valleys were between mountains
and hills, and below them, therefore by valleys are signified
the lower or exterior things of the church, because by hills
and mountains are signified its higher or interior things, by
hills things which are of charity, and by mountains those
which are of love to the Lord (n. 795, 1430, 2722,4210) ;
and as by the land of Canaan is signified the Lord's king-
dom and His church, therefore it is called A land of moun-
tains and valleys, that drinketh water of the rain of heaven
(Deut. xi. 11). That Joseph is here said to have been sent
out of the valley of Hebron, is because he was sent to those
who taught concerning faith (see n. 4705) ; for those who
are in faith, and not in charity, are in lower things ; since
with them faith is only in the memory and thence in the
mouth, but not in the heart and thence in the work.
4716. And he came to Shechem. That this signifies
knowledge of general doctrinals, is evident from the signi-
fication of Shechem, as the first rudiments, or, what is the
same thing, the generals of doctrinals (n. 4707).
4717. And a certain man found him, and, behold, he was
wandering in the field. That this signifies that they were
fallen away from the general truth of the church, is evident
from the signification of wandering in the field, as falling
away from the general truth of the church ; for a field is
the church as to good (n. 2971, 3196, 3766), and a man
of the field is the good of life from doctrinals (n. 3310).
It is said a man, because by a man [?7>] is signified the
truth of the church (n. 3134). Those are said to fall away
from the general truth of the church who acknowledge the
Lord, but not His Human as Divine ; as also those who
acknowledge faith as essential, but not charity. Each is a
general truth of the church, when a man recedes from which,
he falls away from general truth ; and whoever does this,
soon falls away from particular truths — of which in what
follows ; just as when one starts with a false principle and
from it deduces consequences, these also become false, be-
No. 4720.] CHAPTER XXXVII. VER. 12-1/.
55
cause the principle rules in the consequences, and by them
also the false principle is strengthened.
4718. Atid the man asked hiin, saying. What seekest
thou ? That this signifies foresight, may be evident from
the series, for the series involves foresight.
4719. And he said, I seek my brethren ; tell me, J pray
thee, where they are feedi7ig the flock. That this signifies
knowledge how it was, and what state they were in, proxi-
mately, according to the words, how it was with those who
taught from faith, and to learn their state, is evident ; for
by brethren are signified those who teach from faith (see
n. 47 1 2 ) ; how it was with them is signified by seeking them,
or seeing whether there was peace with them (n. 4712,
4713) ; by "where" is signified state, for in the internal
sense everything relating to place has reference to state
(n. 2625, 2837, 3356, 3387, 4321) ; and by those who feed
are signified those who teach (n. 343, 3767, 3768, 3772,
3783).
4720. And the man said, They are departed hence ; for
I heard them say. Let us go to Dothan. That this signifies
that they betook themselves from generals to particulars of
doctrine, is evident from the signification of departing, as
betaking themselves ; and from the signification of, from
Shechem, which is the place they departed from, as from
the generals of doctrine (n. 4707, 4716) ; and from the
signification of Dothan, as the particulars of doctrine. That
Dothan is the particulars of doctrine, cannot so well be
confirmed from other passages in the Word, because it is
mentioned in the Second Book of Kings only (vi. 13) —
where it is related that the king of Syria sent chariots and
horsemen and a great host to Dothan to take Elisha, and
that they were smitten with blindness and led by Elisha to
Samaria. As all the historicals of the Word are represen- 2
tative of the celestial and spiritual things of the Lord's
kingdom, so also is this, and by the king of Syria are rep-
resented those who are in knowledges of truth (n. 1232,
56
GENESIS.
[No. 4720.
1234, 3249, 3664, 3680,4112) ; here in the opposite sense
those who are in knowledges of what is not true ; by Elisha
is represented the Word of the Lord (n. 2762) ; by Dothan
doctrinals from the Word ; by the chariots and horsemen
and the great host which the king of Syria sent, are signi-
fied falsities of doctrine ; by the mountain full oi horses
and chariots of fire round about Elisha, which his young
man saw, are signified the good and true things of doctrine
from the Word (n. 2762) ; by the blindness with which
those were smitten who were sent thither by the king of
Syria, are signified the falsities themselves (n. 2383) ; and
by their being led by Elisha to Samaria, where their eyes
were opened, is signified instruction by means of the Word.
Such things are involved in this history, in which by Do-
than, where Elisha was, are signified doctrinal tenets of good
and truth from the Word. Its signification in the present
verse is similar, the particulars of doctrine being nothing
else ; but here the particulars of false principles are signi-
fied, because the subject is the church that begins from faith,
which it thus separates from charity from the very begin-
ning. All the doctrinals which are then formed take their
character from the general principle, and thus from faith
without charity ; whence come the falsities which are the
3 particulars of the false principles. Every church, in its be-
ginning, knows only the generals of doctrine ; for it is then
in its simplicity, and as it were in its childhood ; but in the
course of time it adds particulars, in part confirmations of
the generals, and in part additions — which however are not
contrary to the generals — and also explanations to recon-
cile plain contradictions and to prevent impinging on the
dictates of common sense. All these things are still the
particulars of false principles ; for all things of every doc-
trine have relation to one another as in a kind of fellowship,
and are conjoined as if by consanguinity and affinity, which
recognize the general principle as father. It is plain from
this, that when the general principle is false, tlie whole
savors of falsity.
No. 4721 ] CHAPTER XXXVII. VER. 12- I7.
57
4721. And Joseph went after his brethren, and found
them in Dothan. That this signifies that they were in the
particulars of false principles, is evident from the repre-
sentation of Joseph, as the Lord as to Divine truth (see
n. 4669) ; and from the representation of his brethren, as
the church that turns away from charity to faith, and at
length to faith separate (n. 4665,4671, 4679, 4680, 4690) ;
and from the signification of Dothan, as the particulars of
false principles — of which just above (n. 4720). From
this it is plain that by those words is signified that He
found them in the particulars of false principles. That it 2
may be known what is meant by the particulars of false
principles, let us take for illustration some of the doctrinals
of a church which acknowledges faith alone as a principle
— as, that man is justified by faith alone, that then all sins
are wiped away from him, that he may be saved by faith
alone even at the last hour of his life, that salvation is
merely admission into heaven through grace, that children
also are saved by faith, that the Gentiles because they do
not have faith are not saved — besides many others. These
and similar doctrinals are the particulars belonging to the
principle of faith alone. But if the church would acknowl-
edge as its principle, the life of faith, it would acknowledge
charity toward the neighbor and love to the Lord, conse-
quently the works of charity and of love, and then all those
particulars would fall away ; and instead of justification it
would acknowledge regeneration — in regard to which the
Lord says in John, Except a man be born anew, he cannot
see the kingdom of God (iii. 3) ; and it would acknowledge
that regeneration is effected by a life of faith, but not by
faith separate. Neither would it profess that all sins are
then wiped away from man, but that it is by the mercy of
the Lord that he is withheld from them, and kept in good
and thence in truth ; and thus that all good is from the
Lord, and all evil from the man himself. Nor would the
church profess that man may be saved by faith at the last
58
GENESIS.
[No. 4721.
hour of his life, but by the life of faith which abides with
him. Neither would it profess that salvation is mere ad-
mission into heaven through grace, because heaven is de-
nied to no one by the Lord ; but it would acknowledge
that if one's life is not such that he can be with angels, he
flees from heaven of his own will (n. 4674). Nor would
it profess that children are saved by faith, but that in the
other life they are instructed in the goods of charity and
the truths of faith by the Lord, and so are received into
heaven (n. 2289-2308). Nor would it profess that the
Gentiles, because they do not have faith, are not saved ;
but that their life remains with them, as with others, and
that those who have lived in mutual charity are instructed
in the goods of faith, and are alike received into heaven,
as is both wished and believed by those who are in the
good of life (n. 2589-2604) ; and so in many other par-
3 ticulars. The church which acknowledges faith alone as a
principle cannot know what charity is, nor even what the
neighbor is, and thus not what heaven is ; and it will won-
der that any one should ever say that the happiness of the
life after death and the joy in heaven is the Divine which
flows into willing well and doing well to others, and that
the happiness and the blessedness therefrom transcend all
perception, and that the reception of that influx can never
be given to any one who has not lived a life of faith, that
is, who has not been in the good of charity. That a life
of faith saves, the Lord teaches plainly in Matthew (xxv.
31 to the end), and in several other places ; and hence also
the creed which is called the creed of Athanasius teaches
at the end — " Every one shall render an account of his
works : he who has done well shall enter into life eternal,
but he who has done ill into eternal fire."
4722. Verses 18-22. Ami ihey saw him afar off, and
before he came near unto them, they conspired against him
to slay him. And tliey said a man to his brother, Behold,
this lord of dreams cotneth. Come now therefore, and
No. 4723.] CHAPTER XXXVII. VER. 1 8-22.
59
let us slay him, and cast him into one of the pits, and we
will say. An evil beast hath devoured him ; and we shall
see what 7vill become of his dreams. And Reuben heard it,
and delivered him out of their hand ; and said, Let us
not take his life. And Reuben said unto them. Shed no
blood ; cast him into this pit that is in the wilderness, but
lay no hand upon him ; that he might deliver him out of
their hand, to restore him to his father. " And they saw
him afar off" signifies perception of the Lord's Divine Hu-
man remotely ; " and before he came near unto them, they
conspired against him to slay him " signifies that they wished
to extinguish the Divine spiritual which is from the Lord's
Divine Human. " And they said a man to his brother "
signifies their mutual thoughts ; " Behold, this lord of
dreams cometh " signifies that those things were idle.
" Come now therefore, and let us slay him " signifies the
extinction of the essential of doctrine concerning the Lord's
Divine Human ; " and cast him into one of the pits " sig-
nifies among falsities ; " and we will say, An evil beast hath
devoured him " signifies falsehood from a life of lusts ;
" and we shall see what will become of his dreams " signi-
fies that the preachings concerning Him would thus be
false and would appear so. " And Reuben heard it " signi-
fies confession of the faith of the church in general ; " and
delivered him out of their hand " signifies liberation ; " and
said. Let us not take his life " signifies that it must not be
extinguished, because it is the life of religion. " And Reu-
ben said unto them " signifies exhortation ; " Shed no
blood " signifies that they should not do violence to what
is holy ; " cast him into this pit that is in the wilderness "
signifies that they should conceal it meanwhile among their
falsities ; " but lay no hand upon him " signifies that they
should not do violence to it ; " that he might deliver him
out of their hand, to restore him to his father" signifies
that it might reclaim it for the church.
4723. And they saw him afar off. That this signifies
6o
GENESIS.
[No. 4723.
perception of the Lord's Divine Human remotely, is evi-
dent from the signification of seeing, as perception (see
n. 2150, 3764) ; and from the signification of afar off, as
remotely ; and from the representation of Joseph, who it
was that they saw afar off, as the Lord as to Divine truth
(n. 4669). That it is the Lord's Divine Human which is
here meant by Joseph, is because that is the supreme thing
of Divine truth. There are two essentials which consti-
tute the church, and hence two principal things of doc-
trine— one, that the Lord's Human is Divine; the other,
that love to the Lord and charity toward the neighbor con-
stitute the church, and not faith separate from love and
charity. Because these are the primary things of Divine
truth, they also are represented by Joseph ; for the same
person that represents Divine truth in general, represents
also the particulars of Divine truth ; but what is specifically
represented, is evident from the series.
4724. And before he came near unto them, they conspired
against him to slay him. That this signifies that they wished
to extinguish the Divine spiritual which is from the Lord's
Divine Human, is evident from the signification of con-
spiring, as willing from a depraved mind, since whatever
men will from a depraved mind, they conspire to accom-
plish ; and from the signification of slaying, as extinguish-
ing ; and from the representation of Joseph, as the Divine
spiritual or Divine truth, as repeatedly shown above. Be-
cause Divine truth proceeds from the Lord's Divine Hu-
man, it is therefore said, the Divine spiritual which is from
the Lord's Divine Human. The case herein is this : all
the Divine truth in the whole heaven proceeds from no
other source than the Lord's Divine Human. That which
is from the Divine Itself cannot flow in immediately with
any angel, because it is infinite, but only mediately through
the Lord's Divine Human, as is also meant by these words
of the Lord : No man hath seen God at any time ; the only
begotten Son, Who is in the bosom 0/ the Father, He hath
No. 4725.] CHAPTER XXXVII. VER. l8-22. 6I
declared Hint (John i. 18). For this reason also the Lord
as to the Divine Human, is called a Mediator. This also
was so from eternity, for the Divine Being, without flowing
through heaven and becoming thence the Divine Existing,
could not be communicated to any angel, still less to any
spirit, and less still to any man. That the Lord as to the
Divine Itself is the Divine Being, and as to the Divine Hu-
man is the Divine Existing, may be seen above (n. 4687).
Neither could the Lord's Human itself have received any
influx from the Divine Being, unless in Him the Human
had been made Divine ; for that which receives the Divine
Being must also be Divine. From these few things it may
be evident that Divine truth does not proceed immediately
from the Divine Itself, but from the Lord's Divine Human,
This also is extinguished in themselves by those who con-
tend for faith alone and do not live a life of faith ; for they
believe that the Lord's Human is purely human, not unlike
the human of another man ; and hence many of them deny
the Divine of the Lord, however they may profess Him
with the lips. But those who live a life of faith, on bended
knees and with humble hearts adore the Lord as God the
Saviour, and do not then at all think from doctrine of the
distinction between the Divine and the human nature ; and
so likewise in the Holy Supper. Hence it is plain that with
them the Lord's Divine Human is in their hearts.
4725. And they said a man to his brother. That this
signifies their mutual thoughts, is evident from the signifi-
cation of saying, as perceiving and thinking (n. 3395) ; and
from the signification of a man to his brother, as mutually.
It was a customary form of speech with the ancients to say,
a man to his brother, when what is mutual was signified ;
for the reason that a man signified truth (n. 3134, 3459),
and a brother good (n. 4121), between which there is a
most intimate mutual relation ; for the conjunction of truth
with good and of good with t^uth takes place mutually and
reciprocally (n. 2731).
62
GENESIS.
[No. 4726.
4726. Behold, this lord of dreams cometh. That this
signifies that those things were idle, is evident from the sig-
nification of dreams, as preachings (n. 46S2) ; here preach-
ings of Divine truth, because it is said of Joseph. But be-
cause Divine truth as to its essentials is rejected by those
who are in faith alone — as was shown in regard to the
Lord's Divine Human and charity — therefore by dreams
is here signified what is idle ; for to such persons falsities
appear as truths, and truths as falsities, or if not as falsities,
yet as idle things ; and the lord of dreams is their preacher.
That Divine truths appear to such persons as idle, is evi-
dent from many things — as for example, it is a Divine truth
that the Word is holy and Divinely inspired as to every iota,
and that its holiness and Divine inspiration are in conse-
quence of everj'thing in it being representative and signifi-
cative of heavenly and spiritual things of the Lord's king-
dom. But when the Word is opened as to the internal
sense, and it is taught what its particulars represent and
signify, then such as are in faith alone reject those things
as idle, saying that they are of no use ; although these
heavenly and spiritual things are what would affect the in-
ternal man with greater delight than worldly things affect
the external man ; and so in many other instances.
4727. Come no7v there/ore, and let us slay him. That
this signifies the extinction of the essential of doctrine con-
cerning the Lord's Divine Human, is evident from the sig-
nification of slaying, as extinguishing ; and from the repre-
sentation of Joseph, whom they wished to kill, as the Divine
truth of the Lord, and specifically the doctrine concerning
His Divine Human, which has been shown above to be an
essential of doctrine (n. 4723). That the church in ac-
knowledging faith alone has extinguished that essential truth,
is known ; for who of them believes the Lord's Human to
be Divine ? Do they not turn away at the very proposition ?
when yet in the ancient churches it was believed that the
Lord Who was to come into the world, was a Divine Man,
No. 4727 ] CHAPTER XXXVII. VER. l8-22.
63
and also when seen by them, He was called Jehovah — as is
plain from many passages in the Word, but for the present
only this from Isaiah will be adduced : The voice of one cry-
ing in the wilderness. Prepare ye the way of Jehovah, make
level in the desert a highway for our God (xl. 3). That these
words were spoken of the Lord, and that by John the Bap-
tist the way was prepared and a highway made level for
Him, is very evident from the evangelists (Matt. iii. 3 :
Mark i. 3 : Luke iii. 4 : John i. 23) ; and moreover from
the Lord's own words, that He was one with the Father,
and that the Father was in Him, and He in the Father ;
also that to Him was given all power in heaven and on
earth, and that judgment belonged to Him. One who
knows even a little about power in heaven and on earth,
and about judgment, can know that they would be nothing,
imless He were Divine as to the Human also. Those who 2
are in faith alone cannot know what makes man new or
sanctifies him, still less what made the Lord's Human Di-
vine ; for they know nothing of love and charity, and it is
love to the Lord and charity toward the neighbor that make
man new and sanctify him, while the Divine love itself made
the Lord Divine. For love is the very being of man, and
hence is his living ; and it forms man according to an im-
age of itself, just as the soul of man, which is his interior
essence, as it were creates or fashions the body into an im-
age of itself ; and indeed in such a way that by means of
the body it acts and has sensation just as it wills and thinks.
Thus the body is as the effect, and the soul as the cause in
which is the end ; consequently the soul is the all in the
body, as the cause of the end is the all in the effect. The
Human of Him Whose soul was Jehovah Himself, as was
the case with the Lord — for He was conceived of Jehovah
— could not when glorified be other than Divine. From
this it is plain how greatly those err who make the Lord's
Human, after it was glorified, to be like the human of a man,
when yet it is Divine. From His Divine Human proceeds
64
GENESIS.
[No. 4727.
all wisdom, all intelligence, and also all light, in heaven.
Whatever proceeds from Him is holy ; and the holy that
is not from the Divine, is not holy.
4728. And cast him iiito one of the pits. That this sig-
nifies among falsities, is evident from the signification of
pits, as falsities. That pits are falsities, is because men who
have been in principles of falsity, are after death kept awhile
under the lower earth, until falsities have been removed
from them, and as it were rejected to the sides. These
places are called pits, and those who go into them are such
as must be in vastation (n. 1106-1113, 2699, 2701, 2704).
It is for this reason that by pits, in the abstract sense, are
signified falsities. The lower earth is next under the feet,
and the region round about for a short distance. Here are
most persons after death, before they are taken up into
heaven. This earth is also frequently mentioned in the
Word. Beneath it are the places of vastation, which are
called pits, and below them and round about for a consid-
2 erable extent, are the hells. From this it is in some meas-
ure plain what is meant by hell, what by the lower earth,
and what by a pit, when mentioned in the Word — as in
Isaiah : Yet thou shalt be brought down to hell, to the sides
of the pit. . . . But thou art cast forth out of thy grave like
an abominable branch, and as the raiment of those that are
slain, thrust through with the s70ord, that go down to the
stones of the pit (xiv. 15, 19) — speaking of the king of
Babylon, by whom is represented the profanation of truth ;
for a king is truth (n. 1672, 2015, 2069, 3009, 4581), and
Babylon profanation (n. 1182, 1326). Hell is where the
damned are, and their damnation is compared to an abom-
inable branch, and to the raiment of those that are slain
and thrust through with the sword, that go down to the
stones of the pit. The raiment of those that are slain is
truth profaned ; those thnist through with the sword are
they in whom truth has been extinguished ; the pit is falsity
which must be vastated ; stones are the borders, whence
No. 4728-] CHAPTER XXX VII. VER. l8-22.
65
also they are called the sides, for round about the pits are
the hells. That raiment is truth, see above (n. 2576) ; that
the raiment of those that are slain is truth profaned, for the
blood by which it is stained is what is profane (n. 1003) ;
and that those thrust through with a sword are they in
whom truth has been extinguished (n. 4503), From this
it is also plain that without the internal sense, it could not
at all be known what is here meant. So too in Ezekiel : 3
When I shall bring thee down with them that descend into
the pit, to the people of old time, and shall make thee to
dwell in the earth of the lower regions, in places desolate of
old, that thou dwell not with them that go down into the
pit ; then will I set glory in the land of the living (xxvi. 20),
They that descend into the pit stand for those who are sent
into vastation ; not to dwell with them that go down into
the pit means to be delivered from falsities. Again : To 4
the end that none of all the trees of the waters exalt them-
selves for their stature, neither set their branch among the
tangled boughs, nor . . . stand over ihein for their height,
all that drink water ; for they shall all be delivered unto
death, to the lower earth in the midst of the children of men,
to them that go down into the pit. . . . I will make the na-
tions to shake at the sound of his fall, when I cast him down
itito hell with them that descejid into the pit ; and all the
trees of Eden, the choice and best of Lebanon, all that drink
water, shall be comforted in the lower earth (xxxi. 14, 16).
This is said of Egypt, by which is signified the knowledge that
of itself enters into the mysteries of faith, that is, those who
so enter (n. 1164, 1165, 1186). From what has been said
above it is clear what is signified by hell, by the pit, and by
the lower earth, which are here mentioned by the prophet ;
nor is it plain except from the internal sense what is signi-
fied by the trees of the waters, the trees of Eden, the branch
set among the tangled boughs, the choice and best of Leb-
anon, and all that drink water. Again : Son of tnan, wail <,
for the multitude of Egypt, and cause her to go down, even
66
GENESIS.
[No. 4728.
her, and the daughters of the famous nations, unto the earth
of the lower regions, with thetn that go down into the pit.
. . . Asshur is there . . . whose graves are set in the sides
of the pit . . . all . . . slain . . . by the s7vord (xxxii. 18,
22, 23) — the signification of which may be evident from
what has been explained above. In David : O Jehovah,
Thou hast brought up my soul from hell ; Thou hast kept
me alive, from among them that go doivn into the pit (Ps.
XXX. 3). Again: lam counted with them that go down
into the pit ; I am counted as a man that hath no strength.
. . . Thou hast laid me in a pit of the lower regions, in
darkness, in the deeps (Ixxxviii. 4, 6). In Jonah: J went
down to the cuttings off of the mountains ; the earth with
her bars was upon me forever ; yet hast Thou brought up
my life from the pit (ii. 6) — where the subject is the Lord's
temptations, and deHverance from them. The cuttings off
of the mountains are where the most damned are, the dark
6 clouds which appear about them being the mountains. That
a pit is the vastation of falsity, and, in the abstract sense,
falsity, is still more evident in Isaiah : They shall be gath-
ered together as prisoners are gathered in the pit, and shall
be shut up in the prison ; yet after many days shall they be
visited (xxiv. 22). Again : Where is the fury of the oppres-
sor? The captor shall hasten to unloose ; and he shall not
die \and go down'\ into the pit, neither shall his bread fail
(li. 13, 14). In Ezekiel : Behold . . . / will bring stran-
gers upon thee, the violent of the nations ; and they shall draw
their swords against the beauty of thy wisdom, and they shall
profane thy brightness. They shall bring thee down to the
pit, and thou shall die the deaths of them that are pierced
in the midst of the j^^zj (xxviii. 7, 8) ; speaking of the prince
of Tyre, by whom are signified those who are in principles
7 of falsity. In Zechariah : Rejoice greatly, O daughter of
Zion; shout, O daughter of Jerusalem: behold, thy King
Cometh unto thee : He is just . . . loiuly, and riding upon
an ass, and upon a colt the foal of she asses. . . . Because
No. 4729.] CHAPTER XXXVII. VER. l8-22.
67
of the blood of thy co7>enant I will send forth thy prisoners
out of the pit wherein is no water (ix. 9, 11) — where the
pit wherein is no water stands for falsity in which there is
nothing true, as also in what follows in our chapter, that
they cast Joseph into the pit ; and the pit was etnpty, there
was no water in it (verse 24). In David : Unto thee, O
Jehovah, will I call; my Rock, be not Thou silent unto me ;
lest, if Thou be silent unto me, I seem like them that go down
into the pit {Vs. xx\\\i. i). Again: Jehovah . . . brought
me up also out of a pit of vastation, out of the miry clay ;
and He set my feet upon a rock (Ps. xl. 2). Again : Let
not the water-flood overwhelm me, neither let the deep swal-
low me up, and let not the pit shut her mouth upon me ( Ps.
Ixix. 15). Again: He sent His word, and healed them, 8
and delivered them from their pits (Ps. cvii. 20) — from
their pits meaning from falsities. Again : Make haste to
answer me, O Jehovah ; i7iy spirit is cotisumed, hide not
Thy face from me, lest I become like them that go down into
the pit (Vs. cxliii. 7). As a pit signifies falsity, and the
blind signify those who are in falsities (n. 2383), the Lord
therefore says, Let them alone ; they are blind leaders of the
blind. And if the blind lead the blind, both shall fall into
a pit (Matt. xv. 14 : Luke vi. 39). Something similar to
what was represented by Joseph was represented by Jere-
miah the prophet, where he says, They took Jeremiah, and
cast him into the pit . . . that was in the court of the guard;
and they let down Jeremiah with cords. And in the pit
there was no water (xxxviii. 6) — that is, they rejected Di-
vine truths among falsities in which was nothing of truth.
4729. And 7ve will say, An evil beast hath devoured him.
That this signifies falsehood from a life of lusts, is evident
from the signification of a wild animal, as affection and lust
(n. 45, 46) ; for a wild animal in the genuine sense is what
is living (n. 774, 841, 908) ; hence by an evil beast is here
signified a life of lusts ; that it is falsehood, is plain. This
has reference to what goes before — that their rejecting that
68
GENESIS.
[No. 4729.
Divine truth among falsities, was falsehood from a life of
lusts. For there are three sources of falsity — one the doc-
trine of the church, another the fallacy of the senses, and
the third a life of lusts. That which is from the doctrine
of the church takes hold of man's intellectual part only ; for
he is persuaded from childhood that it is so, and confirma-
tory things afterward strengthen it. But that which is from
the fallacy of the senses does not so much affect the intel-
lectual part ; for those who are in falsity from the fallacy
of the senses have but little insight from the understanding,
since they think from lower and sensual things. But the
falsity which is from a life of lusts flows from the will itself,
or what is the same, from the heart ; for what man wills
from the heart, he desires. This falsity is the worst of all,
because it inheres, and is not eradicated except by new
2 life from the Lord. There are, as is known, two interior
faculties in man, the understanding and the will. What the
understanding absorbs and becomes imbued with, does not
for that reason pass into the will ; but what the will absorbs
does pass into the understanding. For whatever a man
wills, he thinks ; and therefore when he wills evil from lust,
he thinks it and confirms it. The confirmations of evil by
the thought are what are called falsities from a life of lusts.
These falsities appear to him as truths ; and when he has
confirmed them in himself, truths appear to him as falsities ;
for he has then shut out the influx of light through heaven
from the Lord. But if he has not confirmed these falsities
in himself, then the truths with which his understanding
had previously been imbued, resist and do not permit them
to be confirmed.
4730. Anti we shall see what will become of his dreams.
That this signifies that the preachings concerning Him
would thus be false and would appear so, is evident from
the signification of dreams, as preachings (n. 46S2) ; and
as in their eyes these appeared as falsities (n. 4726, 4729),
therefore by dreams here are signified preachings concern-
No. 4730.] CHAPTER XXXVII. VER. l8-22.
69
ing Divine truth, especially that the Lord's Human is Di-
vine, which preachings in their opinion were false. That
they also appeared to them as falsities, is signified by their
saying. We shall see what will become of his dreams.
That the preachings concerning the Lord's Divine Human
appeared and still appear as falsities to those who are in
faith alone, may be evident from what was said just above
(n. 4729 at the end) ; for what is confirmed from a life of
lusts, has no other appearance. That falsities are confirmed 2
from a life of lusts, is also from this cause, that they do
not know what heaven is, nor hell, neither what love toward
the neighbor is, nor the love of self and the world. If
they knew those things, and even if they were but willing
to know them, they would think very differently. Who at
this day knows otherwise than that love toward the neigh-
bor is to give what one has to the poor, and to assist every
man with one's wealth, and to do good to him in every way,
without distinction as to whether he is good or evil? And
because by these means one would be stripped of his
wealth, and become himself poor and wretched, he there-
fore rejects the doctrine of charity, and embraces that of
faith ; and then he confirms himself against charity by
many things, as by thinking that he was born in sins and
hence can do no good of himself, and that if he does the
works of charity or piety, he cannot but place merit in
them. And when he thinks thus on the one hand, and
from a life of lusts on the other, he betakes himself to the
side of those who say that faith alone saves. And when he
is there, he confirms himself still more, until he believes
that the works of charity are not necessary to salvation ;
and when these are excluded, he falls into this new notion,
that because such is the nature of man, a means of salva-
tion has been provided by the Lord, which is called faith ;
and at length into this, that he may be saved if even at the
very hour of death he says with confidence or trust, that
God has mercy upon him through looking to the Son as
70
GENESIS.
[No. 4730,
having suffered for him, making nothing of what the Lord
has said in John (i. 12, 13), and many other places. It
is for this reason that faith alone has been acknowledged
in the churches as essential ; but that it has not been every-
where acknowledged in this manner, is because the prel-
ates cannot gain anything by preaching faith alone, but
3 only by the preaching of works. But had these men known
' what charity toward the neighbor is, they would never have
fallen into that falsity of doctrine. The fundamental thing
of charity is to act rightly and justly in everything which
belongs to one's duty or employment — as for example, if
one who is a judge punishes the criminal according to the
laws, and does so from zeal, he is then in charity toward
the neighbor ; for he desires his amendment, thus his good,
and also wills well to society and his country, that it re-
ceive no further injury from the criminal ; thus he can love
him if he amends, as a father the son whom he chastises ;
and thus he loves societies and his country, which are to
him the neighbor in general. It is similar in all other in-
stances. But by the Divine Mercy of the Lord this will be
more fully shown elsewhere.
4731. And Reuberi heard it. That this signifies the con-
fession of the faith of the church in general, is evident from
the representation of Reuben, as faith in the understanding
or doctrine, which is the first thing of regeneration — in
the complex the truth of doctrine, by which good of life
can be attained (n. 3861, 3866) ; and here therefore the
confession of the faith of the church in general. That
Reuben here interposes, is because the church which begins
from faith would cease to be a church unless this Divine
truth remained in it — that the Lord's Human is Divine ; for
this is the supreme or inmost truth of the church. For
this reason Reuben wished to deliver Joseph, by whom that
truth is here represented, out of the hand of his brethren,
to restore him to his father — by which is signified that it
wished to reclaim that truth for the church. Moreover,
No. 4733 ] CHAPTER XXXVII. VER. l8-22. 7I
when Reuben returned to the pit and saw that Joseph was
not there, he rent his clothes and said to his brethren, llie
child is not, ajid I, whither shall I go ? (verses 29, 30) by
which is signified that there was no longer any faith in the
Lord, and thus no church. This supreme or inmost truth, 2
that the Lord's Human is Divine, is denied by those in the
church who are in faith alone ; but still, because they know
from the Word that in the Lord there is the Divine, and do
not understand how the Human can be Divine, they there-
fore attribute both to the Lord, distinguishing between His
Divine nature and His Human. Those however who are
in a life of faith, or in charity, adore the Lord as their God
and Saviour ; and when in adoration, they think of the
Lord's Divine without separating it from the Human, and
thus in heart acknowledge all in the Lord to be Divine.
But when they think from doctrine, because they too can-
not comprehend how the Human can be Divine, they speak
according to their doctrine.
4732. A7id delivered him out of their hand. That this
signifies liberation, is evident without explanation.
4733. And said. Let us not take his life* That this sig-
nifies that it must not be extinguished, because it is the life
of religion, is evident from the signification of smiting, as
extinguishing ; and from the signification of soul as life
(n. 1000, 1005, 1436, 1742), and here the life of religion.
That acknowledgment and adoration of the Lord's Divine
Human is the life of religion, is plain from what was said
just above (n. 4731) ; and also from this, that men are of
such a nature as to wish to worship that of which they can
have some perception and thought, and sensual men that
which they can perceive by some sense, nor are they willing
to worship unless the Divine is therein. This is common
to the human race. For this reason Gentiles worship idols
in which they believe there is Divinity, and others worship
men after their death whom they believe to be either gods
* Literally, Let us not smite him, the soul.
72
GENESIS.
[No. 4733.
or saints. For nothing can be called forth in man, unless
2 there is something to affect his senses. Those who say that
they acknowledge a Supreme Being, of whom they have no
idea of perception, for the most part acknowledge no God,
but nature instead, because they comprehend that. Very
many of the learned among Christians are such, and this
also because they do not believe the Human of the Lord
to be Divine. Lest men, therefore, who have removed
themselves so far from the DiWne, and have become so far
corporeal, should worship wood and stones ; and lest they
should worship some man after his death, and thus under
him some devil, and not God Himself, because they could
not in any way perceive Him, and so the all of the church
should perish, and with the church the human race, the
Divine Itself willed to assume the Human and to make it
Divine. Let the learned take heed therefore, lest they
think of the Lord's Human, and do not at the same time
believe it to be Divine ; for in so doing they make for
themselves a stumbling-block, and at length believe noth-
ing.
4734. And Reuben said unto them. This signifies ex-
hortation, in the proximate sense confession of the faith of
the church in general — which is Reuben (n. 4731) — ex-
horting or dictating that they should not do violence, as in
what follows.
4735. Shed no blood. That this signifies that they should
not do violence to what is holy, is evident firom the signifi-
cation of blood, as what is holy — of which in what fol-
lows ; hence to shed blood is to do violence to it. All the
holy in heaven proceeds from the Lord's Di\'ine Human,
and hence all that is holy in the church ; wherefore that
violence might not be done to it, the Holy Supper was in-
stituted by the Lord, in which it is expressly said that the
bread is His flesh, and the wine His blood, thus that it is
His Divine Human from which the holy comes. With the
ancients, flesh and blood signified the human proprium, be-
No. 4735 ] CHAPTER XXXVII. VER. l8-22.
73
cause the human consists of flesh and blood ; thus the Lord
said to Simon, Blessed art thou . . . for flesh and blood
hath not revealed it unto thee, but My Father Who is in the
heavens (Matt. xvi. 17). The flesh and the blood, there-
fore, signified by the bread and the wine in the Holy Sup-
per, are the Lord's Human proprium. The Lord's pro-
prium itself, which He acquired to Himself by His own
power, is Divine. His proprium from conception was what
He had from Jehovah His Father, and was Jehovah Him-
self. Hence the proprium which He acquired to Himself
in the Human, was Divine. This Divine proprium in the
Human is what is called His flesh and blood ; flesh is His
Divine good (n. 3813), and blood is the Divine truth of
Divine good. The Lord's Human, after it was glorified or 2
made Divine, cannot be thought of as human, but only as
the Divine love in human form ; and this more than the
angels, who, when they appear, as they have been seen by
me, are seen as forms of love and charity under the human
shape, and this from the Lord ; for the Lord, from the Di-
vine love, made His Human Divine ; just as man by heav-
enly love is made an angel after death, so that he appears,
as just said, as a form of love and charity under the human
shape. It is plain from this that by the Lord's Divine Hu-
man, in the celestial sense, is signified the Divine love it-
self, which is love toward the whole human race, in that it
wishes to save them and to make them blessed and happy
to eternity, and to make its Divine their own as far as they
can receive it. This love and the reciprocal love of man
to the Lord, and also love toward the neighbor, are what
are signified and represented in the Holy Supper — the Di-
vine celestial love by the flesh or bread, and the Divine
spiritual love by the blood or wine. From these things it 3
is now evident what is meant in John by eating the Lord's
flesh and drinking His blood : / am the living bread which
came doivn from heaven. If any tnan eat of this bread,
he shall live forever ; and the bread that J will give is My
74
GENESIS.
[No. 4735.
flesh. . . . Verily, verily, I say unto you. Except ye eat the
flesh of the Son of man, atid drink His blood, ye have no
life in you. Whoso eateth My flesh, and drinketh My blood,
hath eternal life ; and I will raise him up at the last day.
For My flesh is fneat indeed, and My blood is dritik indeed.
He that eateth My flesh and drinketh My blood dwelleth in
Me, and I in him. . . . This is that bread which came
down from heaven (vi. 51-58). Since flesh and blood sig-
nify, as above said, the Divine celestial and the Divine spir-
itual which are from the Lord's Divine Human, or what is
the same, the Divine good and the Divine truth of His
love, by eating and drinking is signified appropriating them
to one's self; and appropriation is effected by a life of love
and charity, which is also a life of faith. That eating is
appropriating good to one's self, and drinking appropria-
ting truth to one's self, may be seen above (n. 2187, 3069,
4 3168, 3513, 3596, 3734, 3832, 4017, 4018). As blood in
the celestial sense signifies the Divine spiritual, or the Di-
vine truth, proceeding from the Lord's Divine Human, it
therefore signifies the holy proceeding ; for the Divine truth
proceeding from the Lord's Divine Human, is the holy itself.
5 Holiness is nothing else, nor from any other source. That
blood signifies this holy, is evident from many passages in
the Word, of which we may adduce the following : Son of
man, thus saith the Lord Jehovih : Say to every bird of the
heaven, to every beast of the field. Assemble yourselves and
come ; gather yourselves on evety side to My sacrifice that I
do sacrifice for you, even a great sacrifice upon the moun-
tains of Israel, that ye may eat flesh and dnnk blood. Ye
shall eat the flesh of the mighty, and drink the blood of the
princes of the earth, of rams, of lambs, and of goats, \of
bullocks,'] all of them fallings of Bashan. And ye shall
eat fat till ye be full, and drink blood till ye be drunken, of
Afy sacrifice which I will sacrifice for you. And ye shall
be filled at My table with horses and chariots, with mighty
men, and with all men of war. . . . And I will set My
No. 4735 ] CHAPTER XXXVII. VER. l8-22. 75
glory among the nations (Ezek. xxxix. 17-21). The sub-
ject here is the caUing together of all to the Lord's king-
dom, and in particular the establishment of the church
among the Gentiles ; and by their eating flesh and drinking
blood is signified appropriating to themselves Divine good
and Divine truth, thus the holy which proceeds from the
Lord's Divine Human. Who cannot see that by flesh is
not meant flesh, nor by blood, blood, where it is said that
they should eat the flesh of the mighty and drink the blood
of the princes of the earth, and that they should be filled
with horses and chariots, with mighty men, and with all men
of war? So likewise in the Apocalypse: I saw an angel 6
standing in the sun ; and he cried with a loud voice, saying
to all the birds that fly in mid-heaven. Come and gather
yourselves unto the supper of the g7-eat God ; that ye may
eat the flesh of kitigs, and the flesh of captains, and the
flesh of mighty men, and the flesh of horses, and of them
that sit thereon, and the flesh of all men, both free and
bond, both small and great (xix. 17, 18). Who would ever
understand these words unless he knew what is signified in
the internal sense by flesh, and what by kings, captains,
mighty men, horses, those that sit thereon, both free and
bond ? So also in Zechariah : He shall speak peace unto 7
the nations ; and His dominion shall be from sea even to
sea, and from the river even to the ends of the earth. As
for Thee also, because of the blood of Thy covenant, I will
send forth Thy prisoners out of the pit (ix. 10, 11) —
where the Lord is spoken of. The blood of Thy covenant
is the Divine truth proceeding from His Divine Human,
and is the holy itself which, after He was glorified, came
forth from Him. This holy is also what is called the Holy
Spirit, as is plain in John : Jesus said, If any man 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. But this spake He of the Spirit,
which they that believed on Him should receive ; for the
76
GENESIS.
[No. 4735.
Holy Spirit was not yet, because Jesus was not yet glorified
(vii. 37-39). That the holy proceeding from the Lord is
8 the spirit, may also be seen in John (vi. 63). Moreover, that
blood is the holy proceeding from the Lord's Divine Hu-
man, is plain in David : He shall redeem their soul from
deceit and violence ; and precious shall their blood be in His
sight (Ps. Ixxii. 14) — precious blood standing for the holy
which they would receive. In the Apocalypse : These are
they who come out of great tribulation, and they washed
their robes, and made them white in the blood of the Lamb
(vii. 14) ; and again : They overcame the dragon by the
blood of the Lamb, and by the word of their testimony ; and
9 they loved not their life even unto death (xii. 11). The
church at this day does not know otherwise than that the
blood of the Lamb here signifies the Lord's passion, be-
cause it is believed that they are saved solely by the Lord
having suffered, and that it was for this that He was sent
into the world ; but let this view of it be for the simple,
who cannot comprehend interior arcana. The Lord's pas-
sion was the last of His temptation, by which He fully glo-
rified His Human (Luke xxiv. 26 : John xii. 23, 27, 28;
xiii. 31, 32 ; xvii. i, 4, 5) ; but the blood of the Lamb is
the same as the Divine truth, or the holy proceeding from
the Lord's Divine Human ; thus the same as the blood of
the covenant, spoken of just above, and of which it is also
.0 written in Moses : Moses took the book of the covenant,
and read in the audience of the people ; and they said, All
that Jehovah hath spoken will we do, and be obedient. And
Moses took the blood, and sprinkled it on the people, and
said, Behold the blood of the covenant which Jehovah hath
made with you concerning all these words (Exod. xxiv. 7,
S). The book of the covenant was the Divine truth that
they then had, which was confirmed by the blood testifying
.1 that it was from His Divine Human. In the rituals of the
Jewish Church blood had no other signification than the
holy proceeding from the Lord's Divine Human, wherefore
No. 4735-J CHAPTER XXXVII. VER. l8-22.
77
when they were sanctified, it was done by blood — as when
Aaron and his sons were sanctified, blood was sprinkled
upon the horns of the altar, the remainder at the base of
the altar, also upon the tip of the right ear, the thumb of
the right hand, and the great toe of the right foot, and
upon his garments (Exod. xxix. 12, 16, 20: Lev. viii. 15,
i9» 23, 30). And when Aaron entered within the veil to
the mercy-seat, blood was also to be sprinkled with the
finger upon the mercy-seat eastward seven times (Lev. xvi.
12-15). So also in the rest of the sanctifications, and in
expiations and cleansings, in regard to which see the follow-
ing passages (Exod. xii. 7, 13, 22; xxx. 10: Lev. i. 5, 11,
15; iii. 2, 8, 13; iv. 6, 7, 17, 18, 25, 30, 34 ; v. 9; vi. 27,
28; xiv. 14-19, 25-30; xvi. 12-15, ^9- Deut. xii, 27).
As by blood in the genuine sense is signified the holy, so in 12
the opposite sense by blood and bloods are signified those
things which offer violence to it, because by shedding inno-
cent blood is signified doing violence to what is holy. For
this reason wicked things of life and profane things of wor-
ship were called blood. That blood has such a significa-
tion, is evident from the following passages : JV/ien the
Lord shall have washed away the filth of the daughters of
Zion, and shall have purged the blood of Jerusalem from the
midst thereof by the spirit of judgment, and by the spirit of
cleansing (Isa. iv. 4). Again: The waters of Ditnon are
full of blood (xv. 9). Again: Your hands are defiled
with blood, and your fingers 7vith iniquity, . . . Their feet
run to evil, and they jnake haste to shed innocent blood:
their thoughts are thoughts of iniquity (lix. 3, 7). In Jere-
miah : Also in thy skirts is found the blood of the souls of the
innocent poor (ii. 34). Again : It is because of the sins of '3
her prophets, and the iniquities of her priests, that have
shed the blood of the just in the midst of Jerusalem, They
wander as blind men in the streets, they are polluted with
blood ; those which they cannot they touch with their gar-
inents (Lam. iv, 13, 14), In Ezekiel : When I passed by
78
GENESIS.
[No. 4735.
thee, and saw thee trodden down in thy blood, I said unto
thee, \jrhough thou art'\ in thy blood, live ; yea, I said unto
thee, \_Though thou art'\ in thy blood, live. . . . Then
washed I thee with water ; yea, I thoroughly washed away
thy blood from upon thee, and I anointed thee with oil (xvi.
6, 9). Again : Thou son of man, wilt thou judge, wilt thou
judge the city of bloods ? Then make known to her all her
abominations. . . . Thou art become guilty through thy
blood that thou hast shed, and art defiled through thine idols
which thou hast made. . . . Behold, the princes of Israel,
every one according to his arm, have been in thee and have
shed blood. , . . Slanderous men have been in thee to shed
blood ; and in thee they have eaten upon the mountains
(xxii. 2-4, 6, 9). In Moses: If any one shall sacrifice
elsewhere than upon the altar at the tent, it shall be blood ;
14 he hath shed blood (Lev. xvii. 1-9.) Falsified and pro-
faned truth is signified by the following passages concerning
blood : / will put wonders in the heavens and in the earth,
blood, and fire, and pillars of smoke. The sun shall be
turned into darkness, and the moon into blood, before the
great and terrible day . . . come (Joel ii. 30, 31). In
the Apocalypse : The sun became black as sackcloth of hair,
and the whole moon became as blood (vi. 12). Again : 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 {y'\\\.^). Again: The second angel
poured out his vial into the sea ; and it became blood as
of a dead man, and ei'ery living soul died . . . in the sea.
And the third angel poured out his vial into the rivers,
and the fountains of waters ; and it became blood (xvi. 3,
15 4). Similar is what is said in Exodus (vii. 15), about the
rivers, ponds, and pools of water, being turned in Egypt
into blood ; for by Egypt is signified the knowledge which
of itself enters into heavenly arcana, and hence perverts,
denies, and profanes Divine truths (n. 1164, 1165, 1186).
All the miracles in Egypt, because they were Divine, in-
No. 4737 ] CHAPTER XXXVII. VER. l8-22.
79
volved such meanings. The rivers which were turned into
blood, are the truths of intelligence and wisdom (n. io8,
109, 3051) ; waters have a similar signification (n. 680,
2702, 3058), and also fountains (n. 2702, 3096, 3424) ;
seas are the truths of knowledge in complex (n. 28) ; the
moon, of which it is also said that it should be turned into
blood, is Divine truth (n. 1529-1531, 2495, 4060). It is
plain from this, that by the moon, the sea, fountains, waters,
and rivers, being turned into blood, is signified truth falsi-
fied and profaned.
4736. Cast him into this pit that is in the wilderness.
That this signifies that they should conceal it meanwhile
among their falsities, that is, that they should regard it as
false, but still retain it because it was of importance to the
church, is evident from the signification of a pit, as falsities
(see n. 4728) ; and from the signification of a wilderness,
as where there is no truth. For the word wilderness has a
wide signification, as where the land is uninhabited, and
thus not cultivated ; and when predicated of the church, it
means where there is no good, and hence no truth (n. 2708,
3900). Thus by a pit in the wilderness are here meant
falsities in which there is no truth, because no good. It is
said in which there is no truth, because no good ; for when
one believes that faith saves without works, truth may be
given indeed, but still it is not truth in him, because it does
not look to good, nor is it from good. This truth is not
vital, because it has in it a principle of falsity ; consequently,
with any one who has such truth, the truth is but falsity
from the principle which rules in it. The ruling principle
is like the soul, from which the rest have their life. On the
other hand there are falsities which are accepted as truths,
when there is good in them, especially if it is the good of
innocence, as with the Gentiles and also with some within
the church.
4737. But lay no hand upon him. That this signifies
that they should not do violence to it, is evident without
explanation.
8o
GENESIS.
[No. 4738.
4738. That he might deliver him out of their hand, to
restore him to his father. That this signifies that it might
reclaim it for the church, is evident from the signification
of dehvering out of their hand, as setting free — as above
(n. 4732) ; and from the signification of restoring to his
father, as reclaiming for the church ; for by Jacob, who is
here the father, is represented the Jewish religion derived
from the Ancient Church, as above (n. 4700, 4701). It
was the Divine truth concerning the Lord's Divine Human
that it would reclaim for the church, since by Joseph, as
2 before said, that truth in particular is signified. As further
regards this truth, it should be known that the Ancient
Church acknowledged it, and also the primitive Christian
Church ; but after the papal sway increased even to estab-
lishing dominion over all human souls, and exalted itself —
as is said of the king of Babylon in Isaiah : Thou saia'si in thy
heart, J will ascend into the heavens, I will exalt my throne
above the stars . . . and I will sit upon the mount of con-
gregation . . . I will ascend above the heights of the clouds,
I will be like the Most High (xiv. 13, 14) — then the Divine
was denied to the Lord's Human, or a distinction was made
3 between His Divine and His Human. How this was de-
creed in a certain council, has also been revealed to me.
There appeared to me certain spirits in front to the left at
the plane of the sole of the foot, at some distance from me,
who were talking together, but about what I did not hear.
It was told me that they were some of those who composed
the council in which the decree was made regarding the
Lord's two natures, the Divine and the human. Presently,
I was permitted to converse with them. They said that
those who had the greatest influence in the council, and
who were superior to the rest in rank and authority, came
together in a dark room and there concluded that both a
Divine and a human nature should be attributed to the
Lord ; principally for the reason, that otherwise the papal
sway could not be maintained. For if they had acknowl-
No. 4739.] CHAPTER XXXVII. VER. 2$-$0. 81
edged the Lord to be one with the Father, as He Himself
says, no one could have been recognized as His vicar on
earth ; and schisms were arising at that time, by which the
papal power might have fallen and been dissipated, if they
had not made this distinction. Then to give their decision
strength, they sought out confirmations from the Word, and
persuaded the rest. The spirits added that by this means 4
they were able to rule in heaven and on earth, because they
had it from the Word, that to the Lord was given all power
in heaven and on earth ; which power could not have been
attributed to any vicar, if His Human also was acknowl-
edged to be Divine ; for they knew that no one was allowed
to make himself equal to God, and that the Divine had
that power of Itself, but not the Human, unless it was given
to it, as it was afterward to Peter. They continued, that
the schismatics of that day were men of acute discernment,
whom in this way they were able to quiet, and by this
means the papal power was also confirmed. From this
statement it is evident that this distinction was invented
only for the sake of dominion ; and that for this reason
they were not willing to know that the power given to the
Lord's Human in heaven and on earth makes it manifest
that it also is Divine. That Peter, to whom the Lord gave
the keys of heaven, does not mean Peter, but the faith of
charity, which, because it is from the Lord alone, is the
power of the Lord alone, can be seen in the preface to the
twenty-second chapter of Genesis.
4739. Verses 23-30. And it came to pass, when Joseph
was come unto his brethren, that they stripped Joseph of his
tunic, the tunic of many colors that was on him ; and they
took him, and cast him into the pit : and the pit was empty,
there was no water in it. And they sat dotvn to eat bread;
and they lifted up their eyes and saw, and, behold, a com-
pany of Ishmaelites came from Gilead, with their camels
bearing spicery and balsam and stacte, going to carry them
down to Egypt. And Judah said unto his brethren. What
82
GENESIS.
[No. 4739.
profit is it if we slay our brother, and conceal his blood ?
Come, and let us sell him to the Ishmaelites, and let not our
hand be upon him ; for he is our brother, our flesh. And
his brethren hearkened unto him. And there passed by men,
Midianites, merchantmen ; and they dreiv and lifted up
Joseph out of the pit, and sold Joseph to the Ishmaelites for
tiventy pieces of silver. And they brought Joseph into Egypt.
And Reuben returned unto the pit ; and, behold, Joseph was
not in the pit; and he rent his clothes. And he returned
unto his brethren, and said. The child is not; and I, whither
shall I go ? "And it came to pass, when Joseph was come
unto his brethren " signifies when He was preached about ;
" that they stripped Joseph of his tunic " signifies that they
dispelled and annihilated the appearances of truth ; " the
tunic of many colors that was on him " signifies the quality
of the appearances as to truths from good ; " and they took
him, and cast him into the pit" signifies among falsities ;
" and the pit was empty, there was no water in it " signi-
fies that there was then nothing true. "And they sat down
to eat bread " signifies appropriation of evil from falsity ;
" and they lifted up their eyes and saw " signifies further
thought ; " and, behold, a company of Ishmaelites came
from Gilead " signifies those who are in simple good, such
as the Gentiles are in ; " with their camels bearing spicery
and balsam and stacte " signifies interior natural truths ;
" going to carry them down to Egypt " signifies instruction
from outward knowledges. "And Judah said unto his
brethren " signifies the depraved in the church who are
averse to whatever is good ; " What profit is it if we slay
our brother, and conceal his blood?" signifies that there
would be nothing of profit or of eminence, if this should
be wholly extinguished. " Come, and let us sell him to the
Ishmaelites " signifies that they acknowledge Him who are
in simple good ; " and let not our hand be upon him " sig-
nifies that they may be without blame ; " for he is our
brother, our flesh " signifies because what is from them is
No. 474I-] CHAPTER XXXVII. VER. 23-3O.
83
accepted. "And his brethren hearkened unto him " signi-
fies compliance. "And there passed by men, Midianites,
merchantmen " signifies those who are in the truth of that
good ; " and they drew and Hfted up Joseph out of the
pit " signifies aid from them that it might not be among
falsities ; " and sold Joseph to the Ishmaelites " signifies
reception by those who are in simple good, and alienation
on the part of those who are in faith separate ; " for twenty
pieces of silver " signifies estimation. "And they brought
Joseph into Egypt " signifies consultation from outward
knowledges. "And Reuben returned unto the pit " signi-
fies the faith of the church in general ; " and, behold, Jo-
seph was not in the pit " signifies that there was no longer
any faith ; " and he rent his clothes " signifies mourning.
"And he returned unto his brethren " signifies those who
teach ; " and said. The child is not " signifies that there
was no faith in Him ; " and I, whither shall I go?" signi-
fies where now is the church?
4740. And ii came to pass, when Joseph was cojne unto
his brethren. That this signifies when He was preached
about, is evident from the representation of Joseph, as Di-
vine truth, especially concerning the Lord's Divine Human.
When this is said to come unto them, it means that it is
preached to them ; for his brethren represent the church
which is in faith separate, to whom this is preached.
4741. That they stripped Joseph 0/ his tunic. That this
signifies that they dispelled and annihilated the appearances
of truth, is evident from the signification of stripping, when
predicated of Divine truth, which here is Joseph, as dispel-
ling, and also annihilating ; and from the signification of the
tunic, because it was of various colors, as appearances of
truth (n. 4677). Dispelling and annihilating the appear-
ances of truth takes place after truth itself has been re-
jected ; for truth itself shines forth of its own power in the
mind, and however it may be extinguished, still appears,
especially in those who are in good. This is clearly seen
84
GENESIS.
[No. 4741.
also by those who have annihilated truth in themselves,
wherefore also they endeavor to dispel and to annihilate
2 those appearances. As an example, for illustration — who
does not see that to will well and do well is the veriest
Christian life ? And if any one is told that this is charily,
he cannot but give his assent ; and those who give their as-
sent will say that they know what this is, because it is of
the life. But of thinking that this or that is true, even from
confidence — as they are willing to do who are in faith sep-
arate— they will say that they do not know what it is ; for
they have no other perception of it than as of smoke which
vanishes. Because faith alone and confidence from it ap-
pear such to every one who thinks seriously about it, and
especially to the good, therefore such persons labor to dis-
pel and annihilate even those appearances, by thus cutting
away whatever touches them more nearly, and what is round
about them. This is signified by stripping Joseph of the
3 tunic that was on him. The same persons also believe that
those are wiser than all others, who once having accepted
a dogma, whatever it may be, can confirm it by various
things, and by various reasonings make it appear like truth.
But nothing could be less the part of a wise man ; it is what
every one can do who possesses any ingenuity, and the evil
more skilfully than the upright. For to do it is not the
part of the rational man, inasmuch as the rational man can
see, as from above, whether that which is confirmed is true
or false ; and because he sees this, he regards the confirma-
tions of falsity as mere nothings, and they appear to him
as simply ludicrous and idle, no matter how much any one
else believes them to be selected from the school of wis-
dom itself. In a word, nothing is less the part of a wise
man, nay, nothing is less rational, than to be able to con-
firm falsities ; for it is the part of a wise man and it is ra-
tional, to see first that a thing is true, and then to confirm
it. In fact, to see what is true is to see from the light of
heaven, which is from the Lord ; but to see what is false as
true, is to see from a fatuous light, which is from hell.
No. 4742.] CHAPTER XXXVII. VER. 23-3O.
85
4742. The tunic of many colors that was on him. That
this signifies the quality of the appearances as to truths
from good, is evident from the signification of a tunic of
various colors, as appearances of truth, by which the spir-
itual of the natural is known and distinguished (n. 4677),
here therefore the quality of the appearances ; for which
reason also a tunic is twice mentioned — They stripped Jo-
seph of his tunic, the tunic of many colors. That the qual-
ity of appearances is according to the truths from good,
may be evident from the appearances of truth when pre-
sented to view in the light of heaven, that is, in the other
life, where there is no other light than that which comes
through heaven from the Lord, and which exists from His
Divine truth ; for this before the eyes of angels appears as
light (n. 2776, 3190, 3195, 3222, 3339, 3340, 3636, 3643,
3993, 4302, 4413, 4415). This light is varied with every
one according to reception. All the thought of angels is
effected by variegation of that light, as also is the thought
of man, although he is not aware of it ; because with man
that light falls into material images or ideas, which, being
in his natural or external man, are from the light of the
world. Thus the light of heaven is obscured in him to
such a degree that he scarce knows that his intellectual
light and sight are from it. But in the other life, when the
sight of the eye is no longer in the light of the world, but
in the light of heaven, it becomes manifest that his thought
is from the latter. When this light passes from heaven into 2
the world of spirits, it is there presented under the appear-
ance of various colors, which, in beauty, variety, and loveli-
ness, vastly surpass the colors which are from the light of
the world — see what was said above in regard to colors,
from experience (n. 1053, 1624, 3993, 4530, 4677). Since
colors in the other life are from this source, they are in their
origin nothing else than the appearances of truth from good.
For truth of itself does not shine, because there is nothing
flamy in it alone ; but it shines from good ; for good is like
86
GENESIS.
[No. 4742.
a flame which gives forth light. Such as the good is, there-
fore, such does the truth from it appear ; and such as the
truth is, in such manner does it shine from good. From
this it is plain what is signified in the internal sense by the
tunic of various colors, namely, the quality of appearances
as to truths from good ; for by Joseph to whom the tunic
belonged, is represented the Divine truth, as has been
shown before.
4743. And they took him, and cast him into the pit. That
this signifies among falsities, is evident from what has been
said above (n. 4728, 4736), where similar words occur.
4744. And the pit was empty, there was no water in it.
That this signifies that there was then nothing true, is evi-
dent from the signification of a pit, as falsities (see n. 4728) ;
from the signification of being empty, as where there is
nothing true because nothing good — of which hereafter;
and from the signification of water, as truth (n. 680, 739,
2702, 3058, 3424). That being empty means where there
is nothing true because nothing good, is evident from other
passages in the Word — as in Jeremiah : Their nobles have
sent their little ones for water: they came unto the pits, and
found no water ; they returned with their vessels empty;
they were ashamed and confounded, and covered their heads
(xiv. 3) — where empty vessels stand for truths in which
there is no truth from good. Again: Nebuchadrezzar*
the King of Babylon hath devoured me, he hath troubled
me, he hath made me an empty vessel, he hath swallowed me
up (li. 34) — where an empty vessel means where there is
no truth, and Babylon those who vastate, that is, deprive
others of truths (n. 1327 at the end). Again : I beheld the
earth, and, to, it was void and empty; and the heavens, and
they had no light (iv. 23). In Isaiah : 77/*? pelican and the
bittern shall possess it ; and the owl and the raven shall
dwell therein ; and He f shall stretch over it the line of a
* The Latin has Xebuchadnezar.
t The Latin here has they, but elsewhere He.
No. 4744-] CHAPTER XXXVII. VER. 23-3O.
87
void, and the plumtnet of emptiness (xxxiv. 11). Again : 2
The city of a void shall be broken down ; every house shall
be shut up, that no one may come in. There is a crying in
the streets because of the wine . . . the gladness of the land
shall be exiled. Jn the city that which is left shall be deso-
lation (xxiv. 10-12). In this passage emptiness, or a void,
is expressed by another word in the original tongue, which
however involves a similar meaning. That being a void is
where there is no truth because no good, is plain in the in-
ternal sense from the particulars mentioned, as from the
signification of a city, of a house, of a crying, of wine, and
of streets. In Ezekiel : Thus saith the Lord Jeliovih : Woe
to the bloody city .' I will also make the pile great. . . .
Then set the pot empty upon the coals thereof, that it may
be hot, and the brass thereof may burn, and that the filthi-
ness of it may be molten in it, that the scum of it jnay be
consumed (xxiv. 9, 11). It is plain here what being empty
signifies ; an empty pot is that in which there is filthiness
and scum, that is evil and falsity. Likewise in Matthew : 3
When the unclean spirit is gone out of a man, he walketh
through dry places, seeking rest, and fmdeth none. Then he
saith, I will return into my house whence I came out ; and
when he is come, he fijideth it empty, swept, and garnished.
Then goeth he, and iaketh with him seven other spirits more
wicked than himself, and they enter in and dwell there (xii.
43-45). The unclean spirit stands for uncleanness of life
in man, and also for the unclean spirits with him ; for un-
clean spirits dwell in the uncleanness of man's life. Dry
places, or where there is no water, stand for where there
are no truths, the empty house for the interiors of man
again filled with uncleanness, that is, with falsities from evil.
In Luke : God hath filled the hungry with good things, and
the rich He hath sent empty away (i. 53) — the rich stand-
ing for those who know many things ; for riches in the
spiritual sense are outward knowledges, doctrinals, and
knowledges of good and truth. They are called the empty
88
GENESIS.
[No. 4744.
rich who know these things, and do not do them ; for
truths to them are not truths, because without good (see
n. 4736).
4745. And they sat down to eat bread. That this signi-
fies the appropriation of evil from falsity, is evident from
the signification of eating, as appropriation (n. 3168, 3513,
3596, 3832) ; and from the signification of bread, as the
good of love (n. 276, 680, 2165, 2177, 3464, 3478, 3735,
3813, 4211, 4217, 4735), and also in general all food (see
n. 2165). Here however bread signifies the contrary,
namely, evil ; for it is known that they who eat the bread
in the Holy Supper unworthily, do not appropriate good to
themselves, but evil ; whence it is plain that in the con-
trary sense by eating bread is signified the appropriation
of evil. It was a custom among the ancients, when they
made an important decision which was confirmed by the
rest, to eat together ; by which they signified that they ap-
proved of the decision, and thus that they appropriated it
to themselves — as in Ezekiel : Behold, the princes of Israel,
every one according to his power, have been in thee and have
shed blood. . . . Slanderous men have been in thee to shed
blood ; and in thee they have eaten upon the mountains
(xxii. 6, 9). It should be known further that there are in
general two origins of evil, one from life, and the other
from doctrine. The evil which is from the doctrine of
falsity, is called evil from falsity, and it is this evil which is
here meant.
4746. And they lifted up their eyes and saw. That this
signifies further thought, is evident from the signification of
lifting up the eyes and seeing, as intentness and thought, or
intense thought (n. 2789, 2829, 3198,3202, 4339). That
here further thought is signified, is plain from the series.
4747. And, behold, a company of Ishmaelites came from
Gilead. That this signifies those who are in simple good,
such as the Gentiles are in, is evident from the representa-
tion of the Ishmaelites, as those who are in simple good as
No. 4747.] CHAPTER XXXVII. VER. 23-3O.
89
to life, and thence in natural truth as to doctrine (n. 3263) ;
and from the signification of Gilead, as exterior good, by
which man is first initiated when he is being regenerated
(n. 41 1 7, 4124). From this it is plain that by a company
of Ishmaelites from Gilead is signified such good as is with
the Gentiles, that is, those who were in such simple good.
How these things are, may be evident from what has been 2
already said, and also from what follows. This only need
now be said in advance : they who are within the church
and have confirmed themselves against Divine truths, espe-
cially against these — that the Lord's Human is Divine, and
that the works of charity contribute * to salvation — if they
have confirmed themselves against them, not only by doc-
trine but also by fife — have brought themselves to such a
state as to their interiors, that afterward they cannot by any
means be led to accept those truths ; for what is once con-
firmed by doctrine, and at the same time by life, remains
to eternity. Those who do not know the interior state of
man may suppose that any one, no matter how he has con-
firmed himself against those truths, can yet easily accept
them afterward, if only he is convinced. But that this is
impossible, has been granted me to know by much experi-
ence, from such persons in the other life. For whatever is
confirmed by doctrine imbues the intellectual part, and what
is confirmed by life imbues the voluntary part ; and that
which is enrooted in each life of man, the life of his un-
derstanding and the life of his will, cannot be rooted out.
The very soul of man which lives after death, is formed
thereby, and is of such a nature that it never recedes there-
from. This is also the reason that the lot of those within
the church with whom this is the case, is worse than the lot
of those who are out of the church ; for those who are out
of the church, who are called Gentiles, have not confirmed
themselves against these truths, because they have not
known them ; and therefore such of them as have lived in
*The Latin has contribute nothing, which is what they affirm.
90
GENESIS.
[No. 4747.
mutual charity, easily receive Divine truths, if not in the
world, yet in the other life — see what was adduced from
experience in regard to the state and lot of the Gentiles
3 and other peoples in the other life (n. 2589-2604). For
this reason when any new church is established by the Lord,
it is not established with those who are within the church,
but with those who are without, that is, with the Gentiles,
of whom there is frequent mention in the Word. This
much is premised, in order that it may be known what is
involved in Joseph's being cast into the pit by his brethren,
and in his being drawn out thence by the Midianites, and
sold to the Ishmaelites. For by Joseph's brethren are rep-
resented those within the church who have confirmed them-
selves against Divine truth, especially against the two truths,
that the Lord's Human is Divine, and that works of charity
contribute * to salvation, and this not only by doctrine, but
also by life ; while by the Ishmaelites are represented those
who are in simple good, and by the Midianites those who
are in the truth of that good. It is related of the latter,
that they drew Joseph out of the pit ; and of the former,
that they bought him. But what is signified by their bring-
ing him into Egypt, and there selling him to Potiphar, Pha-
raoh's chamberlain, will be shown in what follows.
4748. With their camels bearing spicery and balsam and
stacte. That this signifies interior natural truths, is evident
from the signification of camels, as in general those things
of the natural man that serve the spiritual, and specifically
general outward knowledges in the natural man (n. 3048,
3071, 31 14, 3143, 3145, 4156) ; and from the signification
of spicery, balsam, and stacte, as interior natural truths
conjoined with good in the natural man — of which in what
follows. Sweet-smelling and fragrant things were used by
the ancients in their sacred worship, of which were their
frankincense and incenses, and such like things were also
mixed with the oils with which they were anointed. But
* As above, page 89, foot-note.
No. 4748 ] CHAPTER XXXVII. VER. 23-3O. 9I
the origin of this practice is at this day unknown, because
it is entirely unknown that the things which were used in
the worship of the ancients originated in spiritual and ce-
lestial things which are in the heavens, and corresponded
to them. Man has indeed so far removed himself from the
things of heaven, and plunged into natural, worldly, and
corporeal things, that he is in doubt, if not in the negative,
as to the existence of anything spiritual or celestial. The 2
reason why frankincense and incenses were used in sacred
rites among the ancients, is, that odor corresponds to per-
ception, and a fragrant odor, such as that of spices of vari-
ous kinds, to a grateful and pleasing perception, such as is
that of truth from good, or of faith from charity. Indeed
the correspondence is such that in the other life, whenever
it is the good pleasure of the Lord, perceptions themselves
are changed into odors — as may be seen in what has been
said above from experience (n. 925, 1514, 1517-1519, 3577,
4624-4634). What is here signified in detail by spicery,
balsam, and stacte may be evident from other passages in
which they are mentioned. In general they signify interior
truths in the natural, but such as are from good therein ;
for truths by themselves do not make the natural, but good
by truths. Hence its varieties are according to the quality
of truth conjoined with good, consequently according to
the quality of good ; for good has its quality from truths.
As by Gilead exterior good is signified, such as is of the 3
senses, and is called pleasure (n. 41 17, 4124), and as by
Egypt, in a good sense, are signified outward knowledges
which are the external truths of the natural man corre-
sponding to that good, or agreeing with it (n. 1462), there-
fore by Ishmaelites from Gilead carrying on camels those
spices down to Egypt, is signified that those meant bore
their interior truths from their own knowledges, to the out-
ward knowledges signified by Egypt — of which hereafter.
Interior truths are conclusions from exterior truths, or out-
ward knowledges ; for the outward knowledges of the nat-
92
GENESIS.
[No. 4748.
ural man serve as a means for drawing conclusions, and
thus viewing interior things ; hke as one views the mind of
another in his countenance, in the vibration of the hght in
his eyes, and in the life of the tone of his voice, and in that
4 of his gesture and action. Because it is such truths by
which man's natural is perfected and also improved, heal-
ing is therefore ascribed to spices of this kind — as to balm,
in Jeremiah : Is there no balm in Gilead ? is there no physi-
cian there ? Why then is not the health . . . of My people
recovered? (viii. 22.) Again: Go up into Gilead, and
take balm, O virgin daughter of Egypt: in vain dost thou
use many medicines ; there is no healing for thee (xlvi. 11),
Again : Babylon is suddenly fallen and destroyed : howl for
her ; take balm for her pain, if so be she may be healed
5 (li. 8). That such things have a spiritual signification is
very evident in the Apocalypse : The merchants of the earth
shall weep and mourn over Babylon ; for no man buyeth
their merchandise any more ; merchandise of gold, and sil-
ver, and precious stone, and pearls, and fine linen, and
purple, and silk, and scarlet ; and all thyine wood, and every
vessel of ivory, and every vessel made of most precious wood,
and of brass, and iron, and marble ; and cinnamon . . .
and incense, and ointment, and frankincense, and wine, and
oil, and fine flour, and wheat, and cattle, and sheep, and
horses, and chariots, and bodies and souls of men (xviii.
11-13). These things would never have been so specif-
ically enumerated, unless each one of them signified such
things as are in the Lord's kingdom, and in His church ;
for if it were not for this, they would have been words
without meaning. That by Babylon are signified those who
have turned aside all worship of the Lord to the worship
of self, and who are thus in a profane internal while they
are in a holy external, is known ; wherefore by their mer-
chandise are signified the things which they have studiously
and artfully invented for the sake of self-worship, and also
doctrinals and knowledges of good and truth from the Word
No. 4749 ] CHAPTER XXXVII. VER. 23 -30.
93
which they have perverted to favor themselves. Thus by
the particulars there mentioned such things are specifically
signified, and by cinnamon, incense, ointment, and frankin-
cense, truths from good ; but in this case truths perverted
and falsities from evil. The same is true of what is related 6
in Ezekiel of the merchandise of Tyre : Judah, and the
land of Israel, were thy traders ; in wheat of Minnith, and
Pannag, and honey, and oil, and balm, they furnished thy
commerce (xxvii. 17). Here also, by balm is signified truth
from good. To one who does not believe in the internal
sense of the Word, all the foregoing expressions must be
empty words, and thus vessels containing nothing within ;
when yet Divine, celestial, and spiritual things are in them.
4749. Going to carjy them down to Egypt. That this
signifies instruction in outward knowledges, is evident from
the signification of Egypt, as outward knowledges (n. 1164,
1 165, 1462) ; and as by spicery, balsam, and stacte, are
signified interior truths from the knowledges of those who
are in simple good, such as the Gentiles are in, therefore
by going to carry them down thither, is signified to be in-
structed. In regard to these things the case is this : the
knowledges which are signified by Egypt are those which
conduce to spiritual life, and which correspond to spiritual
truths ; for formerly the Ancient Church was in Egypt also ;
but after it was turned there into magic, the knowledges
which pervert spiritual things were signified by Egypt.
Thence it is that outward knowledges in a good, and also
in an opposite, sense, are signified in the Word by Egypt
(n. 1 1 64, 1165, 1462) ; and here in a good sense. The
outward knowledges from which are the interior truths sig-
nified by the Ishmaelites' carrying on camels spicery, bal-
sam, and stacte, are not such as are of the church, but such
as are with the Gentiles. The truths from these knowl-
edges cannot be corrected and made sound by any other
means than by the knowledges of the genuine church, thus
by instruction in them. This is what is here signified.
94
GENESIS.
[No. 4750.
4750. And Judah said unto his brethren. That this
signifies the depraved in the church who are averse to what-
ever is good, is evident from the representation of Judah,
as in a good sense the good of celestial love (n. 3654,
3881), but in the opposite sense being averse to whatever
is good — of which hereafter; and from the signification
of his brethren, as those in the church who are in faith sep-
arate. That by Judah are here represented those who are
averse to whatever is good, is because in a good sense they
who are in the good of celestial love are represented in the
Word by him. Celestial love is love to the Lord, and thence
love toward the neighbor. They who are in that love are
most closely conjoined with the Lord, and are therefore in
the inmost heaven, where they are in a state of innocence,
from which they appear to the rest as little children, and in-
deed as loves in form. Others are not able to go near them,
and so whenever they are sent to others, they are encom-
passed by other angels, by whom the sphere of their love is
tempered, which would otherwise throw into a swoon those
to whom they are sent ; since the sphere of their love pene-
2 trates even to the marrows. As this love or this good of
love which is called celestial, is represented by Judah in a
good sense, so in the opposite sense is represented by him
that which is contrar)' to celestial good, and thus contrary
to whatever is good. Most things in the Word have a two-
fold sense, namely, a good sense and its opposite. From
the good sense the quality of the opposite one is known ;
for whatever is contained in the opposite sense is diametri-
3 cally opposed to what is contained in the good sense. The
goods of love are, in general, two — the good of celestial
love and the good of spiritual love. Opposed to the good
of celestial love, in the opposite sense, is the evil of self-
love ; and opposed to the good of spiritual love, in the op-
posite sense, is the evil of the love of the world. They
who are in the evil of self-love are averse to whatever is
good ; but not so much so they who are in the evil of the
No. 475'-] CHAPTER XXXVII. VER. 23-3O.
95
love of the world. In the Word, by Judah in the opposite
sense are represented those who are in the love of self; and
by Israel they who are in the love of the world. The reason
of this is, that by Judah was represented the Lord's celes-
tial kingdom, and by Israel His spiritual kingdom. The 4
hells also are distinct according to those two loves. They
who are in the love of self, because averse to whatever is
good, are in the deepest and therefore the most grievous
hells ; but they who are in the love of the world, because
they are not so much averse to whatever is good, are in
hells not so deep, and therefore less grievous. The evil of S
self-love is not, as is generally thought, that external elation
which is called pride ; but it is hatred against the neighbor,
and thence a burning desire for revenge, and enjoyment in
cruelty. These are the interiors of self-love. Its exteriors
are contempt for others in comparison with self, and an
aversion to those who are in spiritual good, and this some-
times with manifest elation or pride, and sometimes with-
out it ; for one who holds the neighbor in such hatred,
interiorly loves no one but himself, and those whom he re-
gards as making one with himself ; thus he loves them in
himself, and himself in them, for the sole end of self. Such 6
is the quality of those who are represented by Judah in the
opposite sense. The Jewish nation had been in such love
even from the first, for they had looked upon all in the
whole world as vilest slaves, and as worthless in comparison
with themselves, and had also held them in hatred ; and
what is more, when the love of self and of the world had
not mutually conjoined them, they persecuted even their
friends and brothers with similar hatred. This disposition
still remains with that nation ; but because they now dwell
in foreign lands on sufferance, they keep it concealed.
4751. What profit is it if we slay our brother, and con-
ceal his blood? That this signifies that there would be
nothing of profit or of eminence, if this should be wholly
extinguished, is evident from the signification of. What
96
GENESIS.
[No. 4751.
profit is it? as that there would be nothing of profit, and
also nothing of eminence — of which hereafter ; and from
the signification of slaying, as extinguishing, here Divine
truth, specifically that concerning the Lord's Divine Human,
which is meant by the brother, that is, Joseph ; and from
the signification of concealing blood, as to hide entirely
holy truth — that blood means holy truth, may be seen
above (n. 4735). How it is in regard to these things, is
2 plain from what follows. That profit here signifies not only
what is profitable but also eminence, or that, What profit is
it? signifies that there would be nothing of profit or of emi-
nence, is because this was said from lust and avarice ; for
the lust of gain and avarice, has within it the desire not
only to possess the whole world, but also to plunder and
even to kill every one for the sake of gain ; indeed one im-
pelled by such lust would commit murder for a small sum,
were not the laws a hindrance. Moreover such a man in
his gold and silver regards himself as the greatest in power,
however in external appearance he may seem otherwise.
Hence it is plain that there is in avarice not only the love
of the world, but also self-love, and, indeed, the filthiest
self-love. For elation of mind, or pride, in those who are
sordidly avaricious, is not so conspicuous outwardly ; since
it is sometimes unconcerned about wealth for the sake of
display ; nor is it that kind of self-love which is usually
conjoined with pleasures ; for they have little concern about
the body, and its food and clothing. But it is a love en-
tirely earthly, having no other end than money, in the pos-
session of which it believes itself, not actually but potentially,
above all others. It is evident from this that in avarice
there is the lowest and vilest self-love, for which reason in
the other life the avaricious appear to themselves to be
among swine (n. 939) ; and they above all others are averse
to whatever is good. Consequently, they are in such dark-
ness that they are utterly unable to see what is good and
, what is true ; they do not at all apprehend that there is
No. 47S3-] CHAPTER XXXVII. VER. 23-3O. Q/
any internal belonging to man which lives after death, and
in heart they laugh at those who say so. The Jewish nation 3
had been of such a nature from the beginning, and there-
fore it was impossible for anything internal to be disclosed
clearly to them — as is plain from the Word of the Old
Testament ; and because they are rooted in that worst kind
of self-love, therefore also unless they were removed by
avarice so far from internals, and thereby kept in thick
darkness, they would defile interior truths and goods, and
thus profane them more than others ; for they cannot pro-
fane, so long as they do not acknowledge (n. 1008, loio,
1059, 2051, 3398, 3402, 3489, 3898, 4289, 4601). It is
for this reason that the Lord says of them in John, Ye are
of your father the devil, and the lusts of your father ye will
to do. He was a murderer from the beginning (viii. 44) ;
and of Judas Iscariot, who represented the Jewish Church,
Have not I chosen you twelve, and otie of you is a devil ?
(John vi. 70.) By Judas also in his selling the Lord, the
same is represented as here by Judah, who said. Come, and
let us sell Joseph.
4752. Come, and let us sell him to the Ishmaelites. That
this signifies that those acknowledge Him who are in sim-
ple good, is evident from the signification of selling, as re-
moving from themselves — thus to be received by others
(n. 4098), which when predicated of truth, as here, means
to be acknowledged by them ; and from the representation
of the Ishmaelites, as those who are in simple good, of
which above (n. 4747). That they who are in simple good
acknowledge Divine truth, especially that concerning the
Lord's Divine Human, has been shown above.
4753. And let not our hand be upon him. That this sig-
nifies that they may be without blame, is evident from the
signification of the hand not being upon any one, as not to
offer violence, as above (n. 4737) ; and because violence
was not to be done, in order that they might be without
blame, this also is signified by the words.
98
GENESIS,
[No. 4754.
4754. For he is our brother, our flesh. That this signi-
fies because what is from them is accepted, is evident from
the signification of a brother, as consanguinity from good
(n. 3815) ; and from the signification of flesh, as the pro-
prium in both senses (n. 3813), thus that it was accepted,
because from those who are of the church, and that it was
accepted of these, because by those who are in simple
good. For the IshmaeUtes represent those who are in
simple good, and Joseph's brethren represent the church
which is in faith separate from charity. Those who are in
simple good acknowledge that the Lord's Human is Divine,
and also that the works of charity ought to be done that
man may be saved. Those who are in faith separate know
this, and therefore they do not strongly insist on this faith
before every one, and scarcely at all before those who are
in simple good ; chiefly because they dare not speak con-
trary to common sense, and because they would thus take
away from their own rank and gain. For if they should
deny those truths, those who are in simple good would say
of them, that they were foolish ; for those who are in sim-
ple good know what love is, and what the works of love
are ; but what faith separate from them is, they do not
know. Arguments in favor of faith as opposed to works,
and concerning the distinction between the Human and
the Divine of the Lord, they would call sophisms which
they do not comprehend. Wherefore, in order that they
may be accepted, and because what is from them is ac-
cepted, those who are in faith separate willingly make con-
cessions ; for if those truths were extinguished, they would
be without profit and eminence (n. 4751).
4755. And his brethren hearkened unto him. That this
signifies compliance, is evident without explanation.
4756. And there passed by men, Midianites, merchant-
men. That this signifies those who are in the truth of that
good, is evident from the representation of Midianites, as
those who are in the truth of simple good (see n. 3242) ;
No. 4757 ] CHAPTER XXXVII. VER. 23-3O,
99
and from the signification of merchantmen, as those who
have knowledges of good and truth ; for these in the spir-
itual sense are riches, wealth, and merchandise. Hence to
trade is to procure and to communicate those knowledges
(n. 2967, 4453). Here it is not knowledges of good that
are signified, but knowledges of truth ; for the Midianites
are those who are in the truth of simple good, as was said
above; and from this also they are called men [otW], for
those are so called who are in truth (n. 3134, 3309). From
the historical series it is clear that Joseph was sold to the
Ishmaelites, but that he was drawn out of the pit by the
Midianites, and was also sold by the Midianites in Egypt
to Potiphar ; for, in the last verse of this chapter, it is said.
And the Midianites sold hint into Egypt unto Potiphar,
PharaoKs chamberlain. It may be supposed that as Jo-
seph was sold to the Ishmaelites, he was sold in Egypt by
them, and not by the Midianites ; but still, this was brought
to pass for the sake of the representation of the things in
the internal sense ; for Joseph, that is. Divine truth, can-
not be sold by those who are in good, but by those who are
in the truth of that good. The reason will be seen in the
explanation of the last verse of this chapter.
4757. And they drew and lifted up Joseph out of the pit.
That this signifies aid from them that it might not be
among falsities, is evident from the signification of drawing
and lifting up, as liberating, and thus lending aid — of
which hereafter ; and from the signification of a pit, as
falsities (n. 4728), thus that it might not be among falsi-
ties. That drawing and hfting up here means lending aid,
is because truth is what lends aid to good ; for power is as-
cribed to truth, because good exercises power by means of
truth (n. 3091, 3563) ; and moreover it is truth by which
falsity is recognized, thus by which aid is lent one that he
be not among falsities. Hence it is that the Midianites
were those who drew and lifted up Joseph out of the pit,
and the Ishmaelites those who bought him.
lOO
GENESIS.
[No. 4758.
4758. And sold Joseph to the Ishniaelites. That this sig-
nifies reception by those who are in simple good, and re-
moval by those who are in faith separate, is evident from
the signification of selling, as removing in respect to those
who are in faith separate, who here are Joseph's brethren,
for they sold him ; and as being received in respect to those
who are in simple good, who are here the Ishmaelites, for
they bought him. That the Ishmaelites are those who are
in simple good, was shown above (n. 3263, 4747). On
this subject see what was said before (n. 4756).
4759. For twenty pieces of silver. That this signifies
valuation, is evident from the signification of twenty, as
good and truth stored up by the Lord in the interior man,
which are called remains (n. 2280), and thus holy good or
truth, here holy truth, because it is said twenty pieces of
silver; for silver is truth (n. 155 1, 2954). The same num-
ber signifies also what is not holy, because most of the ex-
pressions used in the Word have also an opposite sense ;
and here what is not holy in respect to those who removed
Divine truth, or sold Joseph (n. 4758), but what is holy in
respect to those who received it, or bought him. Thus it
denotes what is not holy in respect to Joseph's brethren,
that is, to those in the church who are in faith separate,
but what is holy in respect to the Ishmaelites, that is, to
those who are in simple good. These are the things which
2 are meant by valuation. That twenty signifies also what is
not holy, is because twenty means remains, as was said
above. The holy in those who have no remains of good
and truth in their interior man, but instead of them evil and
falsity, is not holy, but is either filthy or profane, according
to the kind of evil and falsity. That twenty means also
what is not holy, is evident in Zechariah : / saw, and be-
hold, a flying roll. And he said unto me. What seest thou f
And J answered, I see a flying roll ; the length thereof is
twenty cubits, and the breadth thereof ten cubits. Then said
he unto me. This is the curse that goeth forth over the face
No. 4760.] CHAPTER XXXVII. VER. 23-3O. lOI
of the whole earth (v. 1-3). In Haggai : When one came
to the wine-fat to draw out fifty \yesseh'\ out of the wine-
fat, there were tiaenty. I smote you with dlasting, and with
mildew . . . all the work of your hands (ii. 16, 17). In 3
Ezekiel : Thy meat which thou shall eat shall be by weight,
twe7ity shekels a day ; from time to time shall thou eat it.
. . . And thou shall eat it as barley cakes, and thou shall
bake it in their sight with dung that cometh out of man.
And Jehovah said. Even thus shall the children of Israel
eat their bread unclean among the nations (iv. 10, 12, 13).
In these passages twenty stands for that which is unholy,
unclean, and profane. That all who were more than twenty
years old should die in the wilderness (Num. xiv. 29 ; xxxii,
11), represented also what is holy in respect to those who
were under that number of years, and what is not holy in
respect to those who were over it. That all numbers in the
Word signify things, may be seen above (in n. 482, 487,
575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 4264,
4495, 4670) ; and that remains are good and truth stored
up by the Lord in the interior man (n. 468, 530, 560, 561,
576, 660, 798, 1050, 1738, 1906, 2284).
4760. And they brought Joseph into Egypt. That this
signifies consultation from outward knowledges, is evident
from the signification of Egypt, as outward, or scientific,
knowledges (see n. 1164, 1165, 1186, 1462) ; when the Di-
vine truth is brought to which, it is to consult them ; for by
Joseph, as shown above, is represented the Divine truth.
What is meant by consultation about Divine truth from
outward knowledges, may be briefly told. To consult
knowledges about Divine truth, is to see from them whether
it is so. But this is done in one way by those who are in
the affirmative that truth is truth, and who when they con-
sult knowledges, confirm the truth by them, and so strengthen
their faith ; and in another way by those who are in the
negative, who when they consult knowledges, cast them-
selves deeper into falsities ; for in these the negative rules,
I02
GENESIS.
[No. 4760.
but the affirmative in the former. Moreover, this is accord-
ing to the intellectual faculty of every man. If those who
have not a higher, that is, an interior insight, consult out-
ward knowledges, they do not see the confirmation of truth
in them, and they are therefore carried away by the knowl-
edges into the negative ; but those who have a higher, that
is, an interior insight, see confirmations, and if in no other
2 way, still by correspondences. Take, for example, the truth
that man lives after death. When those who are in the
negative as to this being true, consult outward knowledges,
they confirm themselves against it by innumerable things,
such as — that brute animals equally live, have sensation,
and act, and in many things more acutely than man ; and
that thought, which man has above the brutes, is a thing
which he obtains by coming to maturity later ; and that
man is that kind of an animal — as also by a thousand other
things. Thus it is plain that, if those who are in the nega-
tive consult outward knowledges, they cast themselves
deeper into falsities, so that at length they believe nothing
3 whatever relating to eternal life. But when those who are
in the affirmative as to the truth that man lives after death,
consult outward knowledges, they confirm themselves by
them, and this also by things innumerable ; for they see
that everything in nature is below man ; and that the brute
animals act from instinct, while man acts from reason ; and
that brutes cannot but look downward, while man can look
upward, and by thought comprehend the things of the spir-
itual world, and also be affected by them, and even by love
be conjoined to God Himself, and so appropriate to him-
self life from the Divine ; and that it is in order that he
may be led and elevated thither, that he comes to maturity
so late. Moreover man sees confirmations in everything
else that belongs to nature, and at length sees in universal
4 nature a representative of the heavenly kingdom. It is a
common thing, as is well known, for the learned to have
less behef in a life after death than the simple, and, in gen-
No. 4762] CHAPTER XXXVII. VER. 23-3O. IO3
eral, to see Divine truths less clearly than the simple. The
reason of this is, that they consult outward knowledges, of
which they possess a greater abundance than others, from
a negative standpoint, and so destroy in themselves insight
from what is higher or interior ; and when this is destroyed,
they see no longer anything from the light of heaven, but
only from the light of the world ; for outward knowledges
are in the light of the world, and if not illuminated by the
light of heaven, they induce darkness, however it may ap-
pear to themselves otherwise. For this reason it was that
the simple believed in the Lord, but not the scribes and
Pharisees, who were the learned in the Jewish nation — as
is plain from these words in John : Many of the multiiude,
when they heard these words, said, Of a truth this is the
Prophet. Others said. This is the Christ {Messias). . . .
The Pharisees answered them . . . Hath any of the rulers
or of the Pharisees believed on Hivi ? (vii. 40, 41, 47, 48.)
And in Luke : Jesus said, I thank Thee, O Father, Lord
of heaven and earth, that Thou hast hid these things frofn
the wise and understanding, and hast revealed them unto
babes (x. 21) — babes standing for the simple. Also in
Matthew : Therefore speak I to them in parables ; because
seeing they see not, and hearing they hear not, neither do
they understand (xiii. 13).
4761. And Reuben returned unto the pit. That this sig-
nifies the faith of the church in general, is evident from the
representation of Reuben, as the confession of the faith of
the church in general (n. 4731, 4734) ; and from the sig-
nification of a pit, as falsities (n. 4728). Hence by Reu-
ben's returning to the pit, is signified that the faith of the
church in general came to view the falsities which belonged
to faith separate.
4762. And, behold, Joseph was not in the pit. That this
signifies that there was no longer any faith, is evident from
the representation of Joseph, as Divine truth ; and when
this appears among falsities, which are signified by the pit
(n. 4728), there is no longer any faith.
104
GENESIS.
[No. 4763.
4763. And he rent his clothes. That this signifies mourn-
ing, is evident from the signification of rending the clothes,
as mourning, that is, on account of truth having been de-
stroyed, or because there was no faith. We often read in
the Word, especially the historic, of persons rending their
garments ; but it is not known at the present day whence
this is, and it is also unknown that it was representative of
grief on account of truth being lost. It became thus rep-
resentative, because garments signified truths, as was shown
above (n. 4545). Farther on in this chapter it is also said
that when Jacob knew his son's tunic, he rent his clothes
(verse 34) ; and by this is signified mourning for truth de-
stroyed. So too in other places in the Word, as when Rab-
shakeh, who was sent by Sennacherib King of Assyria, spoke
reproaches against Jerusalem ; whereupon Eliakim who was
over the king's household, and Shebna the scribe, and Joah
the recorder, rent their clothes, and told these things to
King Hezekiah ; and when the king heard it, he also rent
his clothes, and covered himself with sackcloth (Isa. xxxvi.
22 ; xxxvii. i : 2 Kings xviii. 37 ; xix. i). The reproaches
which Rabshakeh spoke were against God, the king, and
Jerusalem, thus against Divine truth, as is still plainer from
the internal sense of the passage ; hence the garments were
2 rent because of mourning. When Jehudi had read before
the king the roll of the book which Jeremiah wrote, it is
said that the king cast it into the fire, and that the king and
his servants, who heard all those words, did not rend their
clothes (Jer. xxxvi. 23, 24). Their not rending their clothes
means that they did not mourn because Divine truth was
not received. The rending of their clothes by Joshua the
son of Nun, and Caleb the son of Jephunneh, when the
spies brought an evil report of the land of Canaan, and
their speaking against them (Num. xiv. 6), involves a sim-
ilar meaning ; for the land of Canaan signifies the Lord's
kingdom, to speak against which is to speak falsity against
the Divine truth. When the ark of God was taken by the
No. 4763.] CHAPTER XXXVII. VER. 23-3O. IO5
Philistines, and the two sons of Eli were slain, that there
ran a man out of the army to Shiloh with his clothes rent
and dust upon his head ( i Sam. iv. 11, 12), signified mourn-
ing over lost Divine truth and Divine good ; for, as the ark
represented the Lord's kingdom, and in the supreme sense
the Lord Himself, and hence the holy of the church, the
rent clothes signified mourning over lost Divine truth, and
dust upon the head, over lost Divine good. We read of 3
Samuel and Saul : As Samuel turned about to go away, Saul
laid hold upon the skirt of his robe, and it rent. And Sam-
uel said unto him, Jehovah hath rent the kifigdom of Israel
from thee this day, and hath given it to a companion of
thine. . . . I will not return with thee ; for thou hast re-
jected the word of Jehovah, and Jehovah hath rejected thee
from being king over Israel (i Sam. xv. 26-28). Saul's
rending the skirt of Samuel's robe represented what Samuel
said — that the kingdom should be rent from him, and that
he should no longer be king of Israel ; for kingdom, in the
internal sense, signifies Divine truth (n. 1672, 2547, 4691),
as do a king and royalty (n. 1672, 1728, 2015, 2069, 3009,
3670, 4575, 4581), and especially the kingdom and king
of Israel, because by Israel was represented the Lord's roy-
alty. Likewise what is related of Jeroboam and the prophet
Ahijah : When Jeroboam went out of Jerusalem, the prophet
Ahijah . . . found him in the way ; and he had clad him-
self with a new garment ; and they two were alone in the
field. And Ahijah laid hold of the new garment that was
on him, and rent it in twelve pieces. And he said to Jero-
boam, Take thee ten pieces ; for thus saith Jehovah, the God
of Israel, Behold, I will rend the kingdom out of the hand
of Solomon, and will give ten tribes to thee (i Kings xi. 29-
31). The same is true of their rending their garments 4
when Saul was slain in battle, related in the Second Book
of Samuel : After the death of Saul . . . it came even to
pass on the third day, that, behold, a man came out of the
camp . . . with his clothes rent. And when David heard
io6
GENESIS.
[No. 4763.
of the death of Saul, David took hold on his clothes, and
rent them ; and likewise all the men that were with him
(i. I, 2, 11). By this also was represented mourning on
account of Divine truth lost and thrown away by those who
were in faith separate ; for Divine truth was signified by
royalty, as was said above, and they who were in faith sep-
arate were represented by the Philistines, by whom Saul
was slain (n. 1197, 1198, 3412, 3413). This is plain also
from David's lament over him in the same chapter (verses
5 17-27). When Absalom had smitten his brother Ammon,
and the tidings came to David that Absalom had smitten
all the king's sons, David rent his clothes, and lay on the
earth ; and all his servants stood by with their clothes rent
(2 Sam. xiii. 28, 30, 31). This also was done for the sake
of the representation, that the truths from the Divine were
destroyed, these being signified in the internal sense by the
king's sons. So likewise when David fled before Absalom,
he was met by Hushai the Archite with his tunic rent
(2 Sam. XV. 32) ; for in the Word by a king, especially by
David, is represented Divine truth. In hke manner also
when Elijah spoke to Ahab king of Israel the words of Je-
hovah, that he should be extirpated on account of the evil
which he had done, Ahab rent his clothes, and put sackcloth
6 upon his flesh (i Kings xxi. 27). That the rending or tear-
ing of garments represented mourning on account of lost
truth, is further evident from the following passages : Hil-
kiah the priest found the book of the law in the house of
Jehovah ; and Shaphan read it before king Josiah. And it
came to pass, when the king had heard the words of the book
of the law, that he rent his clothes ( 2 Kings xxii. 11) —
manifestly on account of the Word, that is, Divine truth,
having been so long lost, and obliterated in heart and life.
When the Lord confessed that He was the Christ the Son
of God, that the high priest rent his clothes, saying, He hath
spoken blasphemy (Matt. xxvi. 63-65 : Mark xiv. 63, 64),
signified that he had no other belief than that the Lord
No. 4765-] CHAPTER XXXVII. VER. 23-3O. 10/
spoke against the Word, and thus against Divine truth.
When Elijah weni up by a whirlwind , . . and Elisha saw 7
it . . . he took hold of his own clothes, and rent them in
two pieces. . . . And he took the tunic of Elijah, that fell
from him, and smote the waters . . , and they were divided
hither and thither ; and Elisha went over (2 Kings ii. 11-
14). That EHsha then rent his clothes in two pieces, was
on account of mourning that the Word, that is, Divine truth
was lost ; for by Elijah is represented the Lord as to the
Word, that is, Divine truth (n. 2762). The tunic falhng
from Elijah, and being taken up by Elisha, represented that
EUsha continued the representation. That a tunic is Di-
vine truth, may be seen above (n. 4677) ; wherefore also the
garment which was rent in such mourning was the tunic, as
is plain from some of the passages above cited. Because
a garment signified the truth of the church, and in the su-
preme sense Divine truth, it was therefore a disgrace to go
with rent garments, except in such mourning — as is plain
from what was done to the servants of David by Hanun,
the king of the children of Ammon, that he shaved off half
of their beards, and cut off their garments in the middle, even
to their buttocks ; for which reason they were not admitted
to David (2 Sam. x. 4, 5).
4764. And he returtied unto his brethren. That this sig-
nifies those who teach, is evident from the representation
of Joseph's brethren, as those who are of faith separate ;
and because they were shepherds, as also those who teach
from faith, as above (n. 4705).
4765. And said. The child is not. That this signifies
that there was no faith in Him, is evident from the signifi-
cation of a child, as the truth of faith, for truth is signified
by a son (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3373,
3704) ; so, also, by the child, who here is Joseph, and who
as already shown represents Divine truth. And because all
truth is of faith — for what in the ancient churches was
called true or truth, in the new church is called faith (see
lo8
GENESIS.
[No. 4765.
n. 4690) — therefore, by that the child is not, is signified
that there was no faith in Him.
4766. A7id I, whither shall I go ? That this signifies
where now is the church? is evident from the representation
of Reuben, as the faith of the church in general (n. 4731,
4734, 4761) ; and because Reuben says of himself. And I,
whither shall I go ? it signifies where now is the faith of
the church? or what is the same, where now is the church?
That there is no church where the heavenly Joseph is not,
that is, the Lord as to Divine truth, specifically as to the Di-
vine truth that the Lord's Human is Divine, and that charity
is the essential of the church and consequently the works of
charity, may be evident from what has been shown in this
2 chapter concerning both these truths. If this Divine truth,
that the Lord's Human is Divine, is not received, it neces-
sarily follows that a trine should be adored, and not one ;
and also that half of the Lord, namely. His Divine, should
be adored, but not His Human ; for who adores what is
not Divine? And is the church anything where a trine is
adored, one separately from another, or, what is the same,
where three are equally worshipped ? For, although the
three are called one, still the thought distinguishes and
makes three, and only the speech of the mouth says one.
Let every one consider this in himself, when he says that
he acknowledges and believes in one God, whether he does
not think of three ; and when he says that the Father is
God, the Son is God, and the Holy Spirit is God, and they
also distinguished into persons, and distinct as to functions,
whether he can think that there is one God, except in th«
way that three distinct from one another make one by har-
mony, and also by condescension as far as one proceeds
from another. When, therefore, three gods are adored,
3 where is the church? But it is different when the Lord
only is adored, in Whom there is a perfect trine, and Who
is in the Father* and the Father in Him — as He Himself
• The Latin has in Quo est Pater.
No. 4767-] CHAPTER XXXVII. VER. 3I-35. IO9
says : Though ye believe not Me, believe the works ; that ye
may knoiu, and believe, that the Father is in Me, and I in
the Father (John x. 38). He that hath seen Me hath seen
the Father. . . . Believest thou not, Philip, that I am in the
Father, and the Father in Ale ? . . . Believe Me that I am
in the Father, and the Father in Me (John xiv. 9-1 1 ). JJe
that see th Me seeth Him that sent Me (John xii. 45). All
Mine are Thine, and Thine are Mine (John xvii. 10).
Then there is the Christian Church, as there is when the
church abides in this that the Lord said : The first of all
the commandments is, Hear, O Israel, the Lord our God is
one Lord ; and thou shall love the Lord thy God with all
thy heart, and with all thy soul, and with all thy mind, and
with all thy strength : this is the first commandment. And
the second is like, namely, this. Thou shall love thy neighbor
as thyself. There is none other commandment greater than
these (Mark xii. 29-31). That the Lord our God here is
the Lord, may be seen in other places (Matt. iv. 7, 10;
xxii. 43, 44 : Luke i. 16, 17 : John xx. 28), as also that Je-
hovah in the Old Testament is called Lord in the New (see
n. 2921). If also this Divine truth is not received both in 4
doctrine and in life, that love toward the neighbor, or char-
ity, and hence the works of charity, are the essential of the
church, it necessarily follows that it is of the church to
think what is true, but not to think what is good ; and thus
that the thought of the man of the church may be at once
in contradiction and opposition to itself ; that is, in think-
ing what is evil and at the same time thinking what is true,
and so may by thinking evil be with the devil, and by think-
ing truth be with the Lord ; when yet truth and evil do not
at all agree ; for No servant can serve two masters ; for
either he will hate the one and love the other . . . (Luke
xvi. 13). When faith separate establishes this, and also
confirms it in life, however it speaks of the fruits of faith,
where then is the church?
4767. Verses 31-35. And they took Joseph's tunic, and
no
GENESIS.
[No. 4767.
killed a he-goat of the goats, and dipped the tunic in the
blood : and they sent the tunic of many colors, and they
brought it to their father, and said, This have we found ;
know now whether it be thy son's tunic or not. And he
knew it, and said. It is my son's tunic ; an evil beast hath
devoured him ; Joseph is surely torn in pieces. And Jacob
rent his clothes, and put sackcloth upon his loins, and
mourned for his son many days. And all his sons and all
his daughters rose up to comfort him ; but he refused to be
comforted; and he said, For I shall go down to the grave
to my son, mourning. And his father wept for him. " And
they took Joseph's tunic " signifies appearances ; " and
killed a he-goat of the goats " signifies external truths from
enjoyments ; " and dipped the tunic in the blood " signi-
fies that they defiled it with falsities from evils ; " and they
sent the tunic of many colors " signifies appearances thus
defiled ; " and they brought it to their father " signifies
comparison with the goods and truths of the Ancient and
the Primitive Church ; " and said, This have we found "
signifies that it so appears to them ; " know now whether
it be thy son's tunic or not " signifies whether there was a
resemblance. " And he knew it " signifies that indeed it
was ; " and said, It is my son's tunic " signifies that it was
the truth of the church ; " an evil beast hath devoured
him " signifies that the lusts of evil extinguished it; "Jo-
seph is surely torn in pieces " signifies that it is such from
falsities, as not at all to exist. " And Jacob rent his
clothes " signifies mourning for truth destroyed ; " and put
sackcloth upon his loins " signifies mourning for good de-
stroyed ; " and mourned for his son many days " signifies
state. " And all his sons " signifies those who are in falsi-
ties ; " and all his daughters rose up " signifies those who
are in evils ; " to comfort him " signifies to interpret ac-
cording to the sense of the letter of the Word ; " but he
refused to be comforted " signifies that this could not be ;
" and he said, For I shall go down to the grave to my son,
No. 4769] CHAPTER XXXVII. VER. 3I-35. Ill
mourning " signifies that the Ancient Church would perish.
" And his father wept for him " signifies interior mourning.
4768. And they took JosepKs tunic. That this signifies
appearances, is evident from the signification of a tunic,
here a tunic of many colors, as appearances of truth (see
n. 4677, 4741, 4742). In what now follows, the subject is
the exculpation of themselves from the wicked deed which
' they committed ; and in the internal sense the confirma-
tion of falsity against Divine truths, of which just above
(n. 4766) ; and this by appearances, which are presented
by reasonings from the sense of the letter of the Word.
All confirmations of falsity by interpretations from the sense
of the letter of the Word, are appearances, by which the
simple are wont to be misled, and falsity to be presented
as truth, and truth as falsity. These appearances are treated
of in the internal sense of the following verses.
4769. And killed a he-goat of the goats* That this sig-
nifies external truths from enjoyments, is evident from the
signification, in the Word, of a he-goat of the goats, as
natural truths, that is, truths of the external man, from
which are the enjoyments of life ; and as also external
truths derived from enjoyments, of which hereafter. The
truths of the external man, from which are the enjoyments
of life, are Divine truths such as those of the Hteral sense
of the Word, from which truths the doctrinals of a genuine
church are derived ; these truths are properly signified by
a he-goat, and the enjoyments from them are signified by
goats : * thus, by a he-goat of the goats, in the genuine sense,
are signified those who are in such truths and in enjoyments
therefrom. In the opposite sense, however, by a he-goat
of the goats are signified those who are in external truths
— that is, in appearances of truth derived from the sense
of the letter — which are in agreement with the enjoyments
of their life ; as the enjoyments of the body, which in gen-
tral are called pleasures, and the enjoyments of the nat-
* Literally, she-goats, yet standing for the flock.
112
GENESIS.
[No. 4769.
ural desire, which in general are honors and gains. Such
persons are signified by a he-goat of the goats in the oppo-
site sense. In a word, by a he-goat of the goats, in this
sense, are signified those who are in faith separate from
charity ; for these select from the Word those truths only
which are in agreement with the enjoyments of their life,
that is, which favor the loves of self and the world. The
other truths they bring into conformity by interpretations,
and hence they present falsities as appearances of truth.
3 That a he-goat of the goats signifies those who are in faith
separate, is evident from Daniel : Behold, a he-goat of the
goats came from the west over the face of the whole earth,
and touched not the earth ; and the he-goat had a notable
horn between his eyes. . . . Out of one of the four horns
came forth a little horn, which greiv exceedingly toward the
south, and toward the east, and toward the glorious \Jand~\,
And it grew even to the host of the heavens ; and some of the
host and of the stars it cast doron to the earth, and trampled
upon them. . . . And it cast doiun truth unto the earth
(viii. 5, 9, 10, 12). The subject here is the state of the
church in general, not only the state of the Jewish Church,
but also that of the following, which is the Christian Church ;
for the Word of the Lord is universal. The he-goat of the
goats, in respect to the Jewish Church, signifies those who
made nothing of internal truths, but accepted external truths
so far as they favored their loves, which were that they
might be the greatest and the wealthiest. For this reason
they recognized the Christ, or Messiah, Whom they were
expecting, simply as a king, who would exalt them above
all the nations and peoples in the whole world, and would
make these subject to them as vilest slaves : this was the
source of their love for Him. They did not at all know
what love toward the neighbor was, except that it was con-
junction through participation in such honor, and by gain.
3 But the he-goat of the goats in respect to the Christian
Church signifies those who are in external truths from en-
No. 4769 ] CHAPTER XXXVII. VER. 3 1 -35. II3
joyments, that is, who are in faith separate ; for these also
care nothing for internal truths ; and if they teach them, it
is only that they may thereby win reputation, be exalted
to honors, and acquire gain. These are the enjoyments
which are in their hearts while truths are in their mouth.
Moreover by sinister interpretations they force the truths
which belong to genuine faith, to favor their loves. It is
plain from this what is signified in the internal sense by the
above words in Daniel — namely, that by a he-goat of the
goats are signified those who are in faith separate. The
he-goat's coming from the west means from evil — that
the west means evil, may be seen above (n. 3708). His
coming over the face of the whole earth, not touching the
earth, means that he came over the whole church ; for by
earth in the Word nothing else is meant than the land
where the church is, thus the church (n. 566, 662, 1068,
1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928,3355,4447,
4453). The horns which he had are powers from falsity
(n. 2832). The notable horn between the eyes is power
from reasoning about the truths of faith, as may be evident
from what was shown concerning the eye (n. 4403-4421,
4523-4534). The one horn which grew toward the south,
the east, and the glorious [land], is power from faith sepa-
rate growing even toward those things which are states of
the light of heaven, and states of good and truth. That
the south is a state of light, may be seen above (n. 3708),
and that the east is a state of good (n. 1250, 3249, 3708) ;
that the glorious [land] is a state of truth, is evident from
the Word throughout. Its growing even to the host of the
heavens, and casting down to the earth some of the host
and of the stars, and trampling upon them, means that it
did so with the knowledges of good and truth. That the
host of the heavens and the stars are the knowledges of
good and truth, may be seen above (n. 4697). From this
is known what is meant by casting down truth unto the
earth — namely, the casting down of real faith, which in
114
GENESIS.
[No. 4769,
itself is charity ; for faith has regard to charity, because it
proceeds from charity. That which in the Ancient Church
was called truth, in the new church is called faith (n. 4690),
4 The he-goat has a similar signification in Ezekiel : Behold,
I judge between cattle and cattle, behueen the rams and the
he-goats. Seemeth it a small thing unto you to have eaten
up the good pasture, but ye must tread down with your feet
the residue of your pastures ? and to have drunk of the
clear waters, but ye must foul the residue with your feet f
. . . Ye push all the diseased with your horns till ye have
scattered them abroad (xxxiv. 17, 18, 21). In this passage
also by he-goats are signified those who are in faith sepa-
rate, that is, who place doctrine before life, and at length
have no care about life ; when yet life, and not doctrine
separate, makes the man ; and the life remains after death,
but not doctrine except so far as it partakes of the life.
Of these it is said that they eat up the good pasture, and
tread down with their feet the residue of the pastures ; and
that they drink the clear waters, and foul the residue with
their feet ; also that they push the diseased with their horns
5 till they have scattered them. From all this it is now plain
who are meant by the goats and who by the sheep of whom
the Lord speaks in Matthew : Before Him shall be gath-
ered all nations ; and He shall separate them one from
another, as the shepherd separateth the sheep from the
goats ; and He shall set the sheep on His right hand, but
the goats on the left, etc. (xxv. 32, 33). That the sheep are
they who are in charity and thence in the truths of faith,
and that the goats are they who are in no charity, although
in the truths of faith, that is, who are in faith separate, is
clear from the particulars, in which such persons are de-
6 scribed. Who and of what quality are those who are in
faith separate and are meant by goats, may be evident from
the two following passages : Every tree that bringeth not
forth good fruit is hewn do7vn, and cast into the fire.
Wherefore by their fruits ye shall know them. Not every
No. 477' J CHAPTER XXXVII. VER. 31 "35.
"5
one ihat saith unto Me, Lord, Lord, shall enter into the
kingdom of the heavens ; but lie that doeth the will of My
Father Who is in the heavens. Many will say to Me in
ihat day, Lord, Lord, have we not prophesied by Thy name?
and by Thy name cast out demons? and in Thy name done
matiy might)' works? And then will I coif ess unto them, I
knew you not ; depart from Me, ye that work iniquity
(Matt. vii. 19-23). And in Luke: Then will ye begin to
stand without, and to knock at the door, saying. Lord, Lord,
open to us ; and He shall answer and say to you, I know
you not whence ye are. Then shall ye begin to say, IVe
have eaten and drunk in Thy presence, atid Thou hast
taught in our streets. And He shall say, I tell you, I know
you not whence ye are ; depart from Me, all ye zvorkers of
iniquity 25-27). These are they who are in faith
separate, and are called goats. But what he-goats signify
in a good sense — as those used in sacrifices and occasion-
ally mentioned in the prophets — will by the Divine mercy
of the Lord be told elsewhere.
4770. And dipped the tunic in the blood. That this sig-
nifies that they defiled it with falsities from evils, is evident
from the signification of dipping in blood, as defiling with
falsities ; for blood in the opposite sense is truth falsified
(n. 4 735 ) . Because it was the blood of a he-goat, by which
are signified external truths from enjoyments, such as those
have who are in faith separate, it is clear that falsities from
evils are meant — as is plain also from what follows, where
Jacob says, " An evil beast hath devoured him ; Joseph is
surely torn in pieces ; " for by those words is signified that
the lusts of evil extinguished it, and thus that from falsities
it became such as not at all to exist. That there are three
sources of falsity — the doctrine of the church, the fallacies
of the senses, and a life of lusts — and that the falsity from
this last is the worst, may be seen above (n. 4729).
4771. And they sent the tunic of many colors. That this
signifies appearances thus defiled, is evident from the sig-
Ii6
GENESIS.
[No. 4771.
nification of a tunic of various colors, as appearances (see
n. 4677, 4741, 4742, 4768). That they were defiled, is
meant by the tunic being dipped in blood (n. 4770).
4772. And they brought it to their father. That this sig-
nifies comparison with the goods and truths of the Ancient
and the Primitive Church, is evident from the representa-
tion of Jacob, who is the father here, as the Ancient Church
(n. 4680, 4700) ; and also the Primitive Church, that is,
the Christian Church in its beginning, of which hereafter.
To bring such a tunic to this church, is in the internal sense
to institute a comparison of falsified goods and truths with
the goods and truths of the genuine church. That by
Jacob is represented here not only the Ancient, but also
the Primitive Church, that is, the Christian Church in its
beginning, is because they are altogether the same as to
internals, and differ only in externals. The externals of
the Ancient Church were all representative of the Lord, and
of the celestial and spiritual things of His kingdom — that
is, of love and charity and faith thence — and consequently
of such things as are of the Christian Church. Thus when
the externals of the Ancient, and also of the Jewish Church,
are unfolded and as it were unwrapped, the Christian Church
is disclosed. This was also signified by the veil of the tem-
ple being rent in twain (Matt, xxvii. 5 1 : Mark xv. 38 : Luke
xxiii. 45). For this reason it is, that by Jacob the father
is represented not only the Ancient, but also the Primitive
Christian Church.
4773. And said. This have 7ve found. That this signi-
fies that it so appears to them, is evident from the series
of things in the internal sense ; for they did not say that it
was Joseph's tunic, but that they found it ; leaving it to
their father to know whether it were his son's tunic or not.
Hence it follows that by those words is signified that it so
appears to them.
4774. Know now whether it be thy son's tunic or not.
That this signifies whether there was a resemblance, is evi-
No. 4776] CHAPTER XXXVII. VER. 3I-3S.
117
dent from the signification of knowing whether it be, as
whether it is similar. This has reference to what precedes,
and follows from it, namely, that a comparison was insti-
tuted of falsified goods and truths with the genuine goods
and truths of the church, as is signified by their bringing
the tunic dipped in blood to their father (n. 4772). Hence
in this passage, by know now whether it be thy son's tunic,
is signified that he should compare whether it was similar,
or, whether there was a resemblance.
4775. And he knew it. That this signifies that indeed
it was, and that and said, It is my son's tunic signifies that
it was the truth of the church, is evident from the significa-
tion of a tunic, as the truth of the church (n. 4677). But,
as it was defiled, it was indeed known that it was [the truth
of the church] but not truth like that of the Ancient and
the Primitive Church ; hence it is said that indeed it was.
4776. An evil beast hath devoured him. That this sig-
nifies that the lusts of evil extinguished it, is evident from
the signification of an evil beast, as falsehood from a life
of lusts (n. 4729), consequently lusts; and from the signi-
fication of devouring, as extinguishing, because predicated
of the truth of the church. The veriest truth of the church
is, that love to the Lord and love toward the neighbor are
the primary things (Mark xii. 29-31). Lusts extinguish
this truth ; for those who are in a life of lusts cannot be in
a life of love and charity, for the two are exact opposites.
A life of lusts consists in loving self only, and not the neigh-
bor except from self, or for the sake of self. Hence those
who are in that life extinguish charity in themselves ; and
those who extinguish charity, extinguish also love to the
Lord ; for there is no other means of loving the Lord than
charity, since the Lord is in charity. The affection of
charity is heavenly affection itself, which is from the Lord
Alone. From this it may be evident that the lusts of evil
extinguish the veriest truth of the church, on the extinction
of which, a means is devised which is called saving, namely,
Ii8
GENESIS.
[No. 4776.
faith ; and when this is separated from charity, truths them-
selves are defiled ; for then it is no longer known what
charity is, nor even what the neighbor is, and consequently
neither what the internal of man is, nor even what heaven
is. For the internal of man, and thus heaven in man, is
charity — that is, willing well to another, to society, to one's
country, to the church, to the Lord's kingdom, and thus to
the Lord Himself. From this we may conclude what is the
quality of the truths of the church when those things which
are essential are not known, and when what is contrary to
them, or lusts, reign. When a life of lusts speaks concern-
ing those truths, are not they defiled to such a degree that
2 they can no longer be recognized ? That no one can be
saved unless he has lived in the good of charity, and so has
become imbued with its affections — which are to will well
to others, and from willing well to do good to them ; and
that no one can receive the truths of faith — that is, be-
come imbued with them and appropriate them to himself
— but he who is in a life of charity, has been made mani-
fest to me from those who are in heaven, with whom I have
been permitted to converse. There all are forms of charity,
with beauty and goodness according to the quality of their
charity ; their enjoyment, satisfaction, and happiness is
from their being able to do good to others from good-will.
The man who has not lived in charity cannot at all know
that heaven and its joy consist in willing well and in doing
well from willing well, because his heaven is willing well to
himself, and from this willing well doing well to others,
when yet this is hell. For heaven is distinguished from hell
in this, that heaven, as above said, is doing good from good-
will, and hell is doing evil from ill-will. They who are in
love toward the neighbor do good from good-will ; but they
who are in the love of self do evil from ill-will. The reason
of this is, that they love no one but themselves, and others
only so far as they see themselves in them, and them in
themselves ; they also regard these with hatred, which man-
No. 4776] CHAPTER XXXVII. VER. 31-35-
119
ifests itself as soon as they recede and are no longer theirs.
This is like robbers, who as long as they are banded to-
gether love one another, but still in heart desire to kill one
another, if plunder may thus be obtained. From these 3
things it may be evident what heaven is, that it is love toward
the neighbor, and what hell is, that it is love of self. They
who are in love toward the neighbor are capable of receiv-
ing all the truths of faith, and of being imbued with them
and appropriating them to themselves ; for in love toward
the neighbor there is the all of faith, because heaven and
the Lord are in it. They on the other hand who are in
self-love, can in no wise receive the truths of faith, because
hell is in that love ; nor can they receive the truths of faith
in any other way than for the sake of self-honor and gain ;
thus they can in no way become imbued with them and
appropriate them. But the things which they become im-
bued with and appropriate to themselves are denials of
truth ; for in heart they do not believe even that there is a
hell and a heaven, nor that there is a life after death ; and
therefore they believe nothing that is said about hell and
heaven, or about a life after death ; and so nothing at all
that is said from the Word and from doctrine about faith
and charity. When they are in worship they appear to
themselves to believe, but this because it has been implanted
in them from early childhood to take on that state at such
time ; but as soon as they are out of worship, they are also
out of that state ; and then thinking in themselves, they
believe nothing at all, and also according to the life of their
loves devise things to favor them, which they call truths,
and which they confirm from the literal sense of the Word,
when yet they are falsities. Such are all who in life and
doctrine are in faith separate. It should be known more- 4
over that all things are in the loves, for the loves are what
make the hfe ; consequently the Lord's life flows only into
the loves. Such therefore as are the loves, such are the
lives, because such are the receptions of life. Love toward
I20
GENESIS.
[No. 4776.
the neighbor receives the life of heaven, and self-love re-
ceives the life of hell ; thus in love toward the neighbor
there is the all of heaven, and in self-love the all of hell.
That all things are in the loves, may be illustrated from
many things in nature. .'Animals, both those that walk on
the earth and those that fly in the air or swim in the water,
are all impelled according to their loves, and into their
loves flows whatever is conducive to their life, that is, to
their sustenance, habitation, and procreation. Hence ani-
mals of every kind know their food, their abodes, and what
concerns their marriage life — coupUng, building nests, lay-
S ing eggs, and bringing up their young. The bees also know
how to build cells, to suck honey from flowers, to fill with
it the honeycombs, and to provide for themselves against
winter, and even to conduct a certain form of government
under a queen — besides other wonderful particulars. All
these things are efi'ected by influx into their loves ; the
effects of life being varied only by the forms of their aff'ec-
tions. All those things are in their loves ; what then would
there not be in heavenly love, if man were in that ? Would
there not be the all of wisdom and intelligence, which is in
heaven ? From this also it comes about that they who have
lived in charity, and no others, are received into heaven ;
and that from charity they have the capacity of receiving
and being imbued with all truths, that is all things of faith.
But the contrary happens to those who are in faith separate,
that is, in some truths and not in charity. Their loves re-
ceive such things as are in agreement with them ; that is to
say, the loves of self and of the world receive those things
which are contrary to truths, such as are in the hells.
4777. Joseph is surely torn in pieces. That this signifies
that it is such from falsities as not at all to exist, is evident
from the signification of being torn in pieces, as being dis-
sipated by falsities, or, what is the same, being such from
falsities as not at all to exist. Falsities from evils or lusts
are what are here meant (n. 4770) ; in regard to which see
what was said just above (n. 4776J.
No. 4779 ] CHAPTER XXXVII. VER. 3I-35.
121
4778. And \_Jacob']^ rent his clothes. That this signifies
mourning for destroyed truth, is evident from the significa-
tion of the rending of clothes, as representative of mourn-
ing for destroyed truth, of which above (n. 4763).
4779. And put sackcloth upon his loins. That this sig-
nifies mourning for destroyed good, is evident from the
signification of putting sackcloth upon the loins, as repre-
sentative of mourning for destroyed good. For the loins
signify marriage love, and hence all celestial and spiritual
love (n. 3021, 3294, 4277, 4280, 4575), and this from cor-
respondence ; for as all the organs, members, and viscera
of the human body correspond to the Greatest Man — as
has been shown at the end of the chapters — so also the
loins correspond to those in the Greatest Man, or heaven,
who have been in genuine marriage love ; and as marriage
love is the fundamental of all loves, therefore by loins is
signified in general all celestial and spiritual love. From
this came the ceremony of putting sackcloth on the loins
when they mourned over good destroyed, for all good is of
love. That they put sackcloth on the loins to testify to 2
that mourning, may be evident from the historic and pro-
phetic parts of the Word — as in Amos : / will turn your
feasts into fnourtiijig, and all your songs into lamentation ;
thus I will bring up sackcloth upon all loins, and baldness
upon every head ; and I will make it as the mourning for
an only son, and the end thereof as a bitter day (viii. 10) —
where bringing up sackcloth upon all loins, stands for
mourning over destroyed goods, and all loins for all the
goods of love. In Jonah : The men of Nineveh believed in
God ; and therefore tliey proclaimed a fast, and put on sack-
cloth, from the greatest of them even to the least of them.
And the word came unto the king of Nineveh, and he arose
from his throne, and laid his robe from him, and covered
him with sackcloth, and sat on ashes. And he made proc-
lamation . . . Let man and beast be covered with sack-
cloth (iii. 5-8) — manifestly for a sign representative of
122
GENESIS.
[No. 4779.
mourning over the evil on account of which Nineveh was
3 to perish ; thus over destroyed good. In Ezekiel : They
shall utter a cry over thee with their voice, and shall cry
bitterly, and shall cast up dust upon their heads, they shall
wallow themselves in the ashes ; and they shall make them-
selves bald for thee, and gird them with sackcloth (xxvii. 30,
31) — said of Tyre, the particulars being representative of
mourning for falsities and evils, thus for destroyed truths
and goods. To utter a cry and to cry bitterly stands for
lamentation over falsity or destroyed truth (n. 2240) ; cast-
ing up dust upon the head, for being damned on account
of evil (n. 278) ; wallowing themselves in the ashes, for
being damned on account of falsity ; making themselves
bald for mourning, because the natural man had no truth
(n. 3301) ; girding them with sackcloth, for mourning be-
cause he had no good. Likewise in Jeremiah : O daughter
of My people, gird thyself with sackcloth, and wallow thyself
in ashes ; make thee mourning as for an only son, lamenta-
tion of bitternesses ; for the spoiler shall suddenly come
upon us (vi. 26). Again: The elders of the daughter of
Zion shall sit upon the ground, they shall keep silence; they
shall cast up dust upon their heads ; they shall gird them-
selves with sackcloth : the virgins of Jerusalem shall hang
down their heads to the ground (Lam. ii. 10) — where are
similar representatives according to the kinds of good and
4 truth which were destroyed, as above. In Isaiah : The
prophecy concerning Moab. . . . I/e shall go up to Bayith,
and to Dibon, to the high places, to 7veep : Moab shall hoivl
over Nebo, and over Medeba : on all his heads is baldness,
every beard is cut off. In his streets they have girt them-
selves with sackcloth : on his housetops, and in his broad
places, all shall howl, flowing do7vn in weeping (xv. 2, 3)
— Moab standing for those who adulterate goods (n. 2468).
The mourning over that adulteration, which is signified by
Moab, is described by such things as correspond to evil of
that kind ; and therefore almost the same occurs in Jere-
No. 4779 ] CHAPTER XXXVII. VER. 3I-35.
123
miah : Every head is bald, and every beard is cut off ; upon
all the hands are cuttings, and upon the loins sackcloth. On
all the housetops of Moab and in the streets thereof shall be
lamentation everywhere (xlviii. 37, 38). When king Hez- 5
ekiah heard the blasphemies which Rabshakeh spoke against
Jerusalem, He rent his clothes, and covered himself with
sackcloth (Isa. xxxvii. i : 2 Kings xix. i). Because he
spoke against Jehovah, the king, and Jerusalem, there was
therefore mourning ; that it was against truth, is signified
by his rending his clothes (n. 4763) ; and that it was against
good, by his covering himself with sackcloth. For where
truth is treated of in the Word, good also is treated of, on
account of the heavenly marriage, which is that of good and
truth, and of truth and good, in every particular — as also
in David : Thou hast turned my mourtiing into dancing ;
Thou hast loosed my sackcloth, and girded me with joy (Ps.
XXX. 11). Dancing here is predicated of truths, and joy of
goods, as also in other passages in the Word ; and so loos-
ing sackcloth stands for taking away mourning over de-
stroyed good. In the Second Book of Samuel : David said 6
to Joab, and to all the people that were with him. Rend your
clothes, and gird yourselves with sackcloth, and mourn be-
fore Abner (m. -i^x). Because a wicked deed was com-
mitted against what is true and good, it was therefore com-
manded by David that they should rend their clothes, and
gird themselves with sackcloth. So likewise because Ahab
had acted contrary to what was right and just, in the spirit-
ual sense contrary to truth and good, when he heard the
words of Elijah that he should be cut off, he rent his clothes,
and put sackcloth upon his flesh, and fasted, and lay in
sackcloth, and went softly (i Kings xxi. 27). That sack- 7
cloth is predicated of destroyed good, is also evident in the
Apocalypse : When he opened the sixth seal, lo, there was
a great earthquake ; and the sun became black as sackcloth
. . . and the whole moon became as blood (vi. 12) — where
earthquake stands for a change of state of the church as to
124
GENESIS.
[No. 4779.
good and truth (n. 3355) ; the sun for the good of love
(n. 1529, 1530, 2441, 249s, 4060, 4300, 4696), and there-
fore sackcloth is predicated of it when that is destroyed ;
the moon for the truth of faith (n. 1529, 1530, 2120, 2495,
4060), of which blood is predicated, because blood is truth
8 falsified and profaned (n. 4735). Because being clothed
in sackcloth and rolling in ashes represented mourning over
evils and falsities, it also represented humihation, and like-
wise repentance ; for the primary thing in humiliation is to
acknowledge that of himself one is nothing but evil and
falsity. The same is true of repentance, which is effected
only by humiliation, and this by confession of the heart that
of himself one is of such a nature. That putting on sack-
cloth was a token of humiliation, can be seen in i Kings
(xxi. 27-29) ; and that it was of repentance, in Matthew
(xi. 21 : Luke x, 13) ; but that it was nothing but a rep-
resentative, thus only an external thing of the body, and
not an internal thing of the heart, is plain from Isaiah : Is
it to bow down his head as a bulrush, and to lie in sackcloth
and ashes ? wilt thou call this a fast, and an acceptable day
to Jehovah ? Is not this the fast that I choose, to loose the
bonds of wickedness . . . to break bread to the hungry i
etc. (Iviii. 5-7.)
4780. And mourned for his son many days. That this
signifies state, namely, a state of mourning for destroyed
good and truth, is evident from the representation of Jo-
seph, who is the son here, as the Divine truth, in particular
those truths spoken of above (n. 4776) ; and from the sig-
nification of days, as states (n. 23, 487, 488, 493, 893, 2788,
3785), here a state of great mourning, because it is said,
many days.
4781. And all his sons. That this signifies those who
are in falsities, is evident from the signification of sons, as
truths, and in the opposite sense falsities, or those who are
in truths or falsities (n. 489, 491, 533, 1147, 2623, 2803,
*^i3> 3373> 3704) > here those who are in falsities, because
No. 4783 ] CHAPTER XXXVII. VER. 31-35- 12$
by the sons of Jacob or Joseph's brethren are represented
those who are in faith separate, thus those who have extin-
guished Divine truth, and hence are in falsities — as was
shown above.
4782. And all his daughters rose tip. That this signifies
those who are in evils, is evident from the signification of
daughters, as goods, and in the opposite sense evils, or
those who are in goods or evils (n. 489-491, 568, 2362,
3024, 3963).
4783. To comfori him. That this signifies to interpret
according to the sense of the letter of the Word, is evident
from the signification of comforting, as allaying unrest of
mind by the hope of something (n. 3610), here unrest or
mourning over destroyed good and truth ; and as this
mourning cannot be allayed except by interpretations from
the Word, and as the sons and daughters of Jacob are here
treated of, by whom are signified those who are in falsities
and evils (n. 4781, 4782), therefore by comforting are sig-
nified the interpretations which are made from the sense
of the letter. For the sense of the letter has general things,
which are as vessels, and can be filled with truths and also
with falsities, and thus be so explained as to favor anything ;
and because they are general things, they are also compar-
atively obscure, having light from no other source than the
internal sense ; for the internal sense is in the light of
heaven, because it is the Word for angels ; but the sense
of the letter is in the light of the world, because it is the
Word for men before they come into the light of heaven
from the Lord, from which they then have enlightenment.
From this it is plain that the sense of the letter is service-
able to the simple for initiation into the internal sense.
That the Word by interpretations from the sense of the 2
letter, can be so explained as to favor anything, is very
manifest from the fact that all kinds of doctrines, and even
of heresies, are thus confirmed — as for instance, the dogma
concerning faith separate is confirmed by these words of
126
GENESIS.
[No. 4783.
the Lord : God so loved the world, that He gave His only
begotten Son, that whosoever believeth on Him should not
perish, but have eternal life (John iii. 16) ; from which
words, and also from other passages, it is concluded that
faith alone without works is what gives eternal life ; and
when those who are in this faith have persuaded themselves
of this, they no longer attend to what the Lord so often
said concerning love to Him, and concerning charity and
works (n. 1017, 2371, 3934) ; and so not to what is said
in John : As many as received Him, to them gave He power
to become children of God, even to them that believe on His
name ; who were born not of bloods, nor of the will of the
flesh, nor of the will of man, but of God (i. 12, 13). If
they are told that no one can believe in the Lord unless he
is in charity, they straightway take refuge in interpretations
such as these — that the law has been abrogated, that they
were born in sins and so cannot do good of themselves,
and that they who do cannot but claim merit from it for
themselves ; and they also confirm these things from the
sense of the letter of the Word, as from what is said in the
parable of the Pharisee and the publican (Luke xviii. 10-
14), and from other passages — when yet it is not so at all.
3 They who are in faitli separate cannot believe otherwise
than that any one can be admitted into heaven out of grace,
no matter how he has lived ; and so that not the life but
the faith remains with man after death. This also they
confirm from the sense of the letter of the Word, when yet
it is evident from the spiritual sense of the Word that the
Lord has mercy toward every one ; and so that if heaven
were from mercy or grace, howsoever the life has been,
every one would be saved. The reason why they who are
in faith separate so believe is, that they do not at all know
what heaven is, and this because they do not know what
charity is. If they knew how much peace and joy and
happiness there is in charity, they would know what heaven
4 is ; but this is altogether hidden from them. Again they
No. 4783 ] CHAPTER XXXVII. VER. 3 1 -35.
127
who are in faith separate cannot believe otherwise than that
they will rise again with the body, and this only at the day
of judgment; which also they confirm from many passages
of the Word explained according to the sense of the letter,
taking no thought then of what the Lord said concerning
the rich man and Lazarus (Luke xvi. 22-31) ; and of what
He said to the thief: Verily I say unto thee, To-day shalt
thou be with Ale in paradise (Luke xxiii. 43) ; and of what
He said at other times. The reason why they who are in
faith separate so believe is, that if they were told that the
body will not rise again, they would wholly deny any resur-
rection ; for they do not know nor comprehend what the
internal man is, since no one can know what the internal
man is, and his life after death, save he who is in charity ;
for charity is of the internal man. They who are in faith 5
separate cannot believe otherwise than that the works of
charity consist solely in giving to the poor and in assisting
the miserable, and this also they confirm from the sense of
the letter of the Word ; when yet the works of charity con-
sist in doing what is just and right, each in his own employ-
ment, from the love of what is just and right, and of what
is good and true. They who are in faith separate see 6
nothing else in the Word than what confirms their dogmas ;
for they have no interior insight, they who are not in the
affection of charity having only an external sight, or one
from a lower point of view, from which no one can possi-
bly see higher things, since they appear to him like dark-
ness. Hence they see falsities as truths, and truths as fal-
sities, and so, by interpretations from the sense of the letter,
they destroy the good pasture, and defile the clear waters of
the sacred fountain or the Word, according to these words in
Ezekiel : Seemeth it a small thing unto you to have eaten
up the good pasture, but ye must tread down with your feet
the residue of your pastures ? and to have drunk of the
clear waters, but ye must foul the residue with your feet ?
. . . Ye push with your horns all the weak, till ye have scat-
tered them abroad (xxxiv. 18, 21).
128
GENESIS.
[No. 4784.
4784. Bui he refused to be comforted. That this signifies
that he could not be, is evident from what has now been
said.
4785. And he said, For I shall go down to the grave to
my son, mourning. That this signifies that the Ancient
Church would perish, is evident from the representation of
Jacob, who says this of himself, as the Ancient Church, of
which above (n. 4680, 4700, 4772) ; and from the repre-
sentation of Joseph, who is here, my son, as the Divine
spiritual, or the Divine truth, of which above ; and from
the signification of going down to the grave mourning, as
to die, and when predicated of the church and also of
Divine truth, to perish.
4786. And his father wept for him. That this signifies
interior mourning, is evident from the signification of weep-
ing, as grief and sadness to the last degree ; thus interior
mourning. Among the externals by which internals were
represented in the ancient churches was wailing and weep-
ing over the dead, by which was signified interior mourning,
although the mourning itself was not interior — as we read
concerning the Egyptians who went with Joseph to bury
Jacob : When they came to the threshing-floor ofAtad, which
is in the passage of Jordan, they lamented there with a very
great and sore lamentation : and he made a mourning for
his father seven days. And the inhabitants of the land, the
Canaanites, saw the mourning in the floor of A tad, and
they said. This is a grievous mourning to the Egyptians
(Gen. i. 10, 11); and concerning David's weeping over
Abner : They buried Abner in Hebron ; and the king lifted
up his voice, and wept at the grave of Abner ; and all the
people wept (2 Sam. iii. 32).
4787. Verse 36. And the Midianites sold him into Egypt
unto Potiphar, Pharaoh's chamberlain, prince of the guards.
"And the Midianites sold him into Egypt " signifies that
those who are in some truth of simple good, consulted out-
ward knowledges ; " unto Potiphar, Pharaoh's chamberlain "
No. 4788.]
CHAPTER XXXVII. VER. 36.
129
signifies the more interior of outward knowledges ; " prince
of the guards " signifies those which are primary for inter-
pretation.
4788. And the Midianites sold him into Egypi. That
this signifies that those who are in some truth of simple
good consulted outward knowledges, is evident from the
representation of the Midianites, as those who are in the
truth of simple good (n. 3242, 4756) ; and from the signi-
fication of Egypt, as outward knowledges (n. 1164, 1165,
1 186, 1462, 2588, 4749); and from the signification of
selling, as removing (n. 4752, 4758) ; and from the repre-
sentation of Joseph, as Divine truth. When this is said to
be sold or removed, by those who are in the truth of simple
good, to outward knowledges, which are Egypt, it means
that they consulted them ; for those who are in the truth of
simple good suffer themselves to be very much led away by
the fallacies of the senses, and so by outward knowledges,
which are therefrom. It was said above (verse 28) that 2
Joseph was drawn out of the pit by the Midianites, but that
he was sold to the Ishmaelites ; whence it might seem that
he could have been sold in Egypt only by the Ishmaelites.
But the reason why he was not sold by the Ishmaelites but
by the Midianites, is, that the Ishmaelites represent those
who are in simple good (n. 4747), and the Midianites those
who are in the truth of that good. Joseph, or the Divine
truth, could not be sold by those who are in good, but only
by those who are in truth ; for those who are in good know
from good what Divine truth is, but not so those who are
in truth. The men of the church are distinguished into 3
two kinds, those who are in good and those who are in
truth. Those who are in good are called celestial, but those
who are in truth are called spiritual. Between these two
kinds there is a great difference. Those who are in good
are in affection for doing good for the sake of good, and
without recompense from others ; for it is recompense to
them to be permitted to do good, since in so doing they
130
GENESIS.
[No. 478&
perceive joy ; but those who are in truth are in affection
for doing good, not for its own sake, but because it is so
commanded, and for the most part they think of recom-
4 pense ; their joy is from this, and also from glorying. Thus
it is plain that those who do good from good, do it from in-
ternal affection ; while those who do good from truth, do it
from some external affection. Hence the difference is plain,
namely, that the former are internal men, and the latter
external. Those therefore who are internal men cannot
sell, that is, remove the Divine truth, which is represented
by Joseph, because they perceive truth from good ; and
hence neither the fallacies of the senses, nor consequently
outward knowledges lead them away. But those who are
external men can sell or remove it, because they do not
perceive truth from good, but only know it from doctrine
and teachers ; and if they consult outward knowledges, they
suffer themselves easily to be led away by fallacies, since they
have no inward dictate. It is for this reason that Joseph
was sold, not by the Ishmaelites, but by the Midianites.
4789. Unto Potiphar, Pharaoh's chamberlain. That this
signifies the more interior of outward knowledges, is evi-
dent from the signification of a chamberlain, as what is
interior, of which presently ; and from the representation of
Pharaoh, as outward knowledges ; for by Egypt are signi-
fied knowledges in general, as shown above (n. 1164, 1165,
1 186, 1462), and in like manner by Pharaoh; for that which
in the Word is signified by a land or nation, is signified also
by its king, he being the head of the nation. That the
more interior of outward knowledges are what are signified
by Pharaoh's chamberlain, is because chamberlains were
connected with the internal affairs of a king ; for they were
his more intimate courtiers and his more eminent officers
— as is manifest also from the signification of that word in
the original.
4790. Prince of the guards. That this signifies those
which are primary for interpretation, is evident from the
No. 4791.]
CHAPTER XXXVII.
signification of prince, as what is primary (n. 1482, 2089).
That the prince of the guards here means those primary for
interpretation, is because the subject is Divine truth, which
was sold by those who were in the truth of simple good, by
their consulting outward knowledges ; whence arose a wan-
dering and removal from the Divine truth, and hence in-
terpretations from the sense of the letter of the Word (see
n. 47S3) ; and by guards are also signified those things
which minister.
CONTINUATION CONCERNING CORRESPONDENCE WITH
THE GREATEST MAN; HERE CONCERNING THE
CORRESPONDENCE OF THE TASTE AND THE
TONGUE, AND ALSO OF THE FACE.
4791. The tongue affords entrance to the lungs, and also
to the stomach, and so it represents the entrance-hall, as it
were, to spiritual and celestial things — to spiritual because
it ministers to the lungs and thence to the speech, to celes-
tial because it ministers to the stomach, which furnishes
nourishment for the blood and heart. That the lungs cor-
respond to spiritual, and the heart to celestial things, may
be seen above (n. 3635, 3883-3896). Wherefore the
tongue corresponds in general to affection for truth, or to
those in the Greatest Man who are in affection for truth,
and afterward in affection for good from truth. They there-
fore who love the Word of the Lord, and thence desire
knowledges of truth and of good, belong to that province ;
but with the difference that there are some who belong to
the tongue itself, some to the larynx and the trachea, some
to the throat, some to the gums, and some to the lips ; for
there does not exist even the least thing in man, with which
there is not correspondence. That they who are in affec-
tion for 'truth belong to that province understood in an ex-
tended sense, has often been granted me to experience, and
132
GENESIS,
[No. 4791.
this by manifest influx from them, now into the tongue, and
now into the lips ; and it has also been given me to con-
verse with them, and to observe that there are some who
correspond to the interiors of the tongue and of the lips,
and others to the exteriors. The operation of those who
receive with affection exterior truths only, and not interior,
without however rejecting the latter, I felt, not into the in-
teriors of the tongue, but into the exteriors.
4792. As food and nourishment correspond to spiritual
food and nourishment, therefore taste corresponds to per-
ception of this food, and affection for it. Spiritual food is
knowledge, intelligence, and wisdom ; for from these, spirits
and angels live and are nourished, and they desire and have
appetite for them, just as men who are hungry desire and
have appetite for food. Hence appetite corresponds to that
desire. And what is wonderful, from that food they grow
to maturity ; for young children who die appear in the other
life no otherwise than as children, and also are such as to
understanding ; but as they increase in intelligence and wis-
dom, they appear not as little children, but as advancing in
age, and at length as adults. I have conversed with some
who died in infancy, and were seen by me as young men,
because they were then intelligent. From this it is plain
what spiritual food and nourishment are.
4793. As the taste corresponds to perception and affec-
tion for knowing, understanding, and growing wise, and as
the life of man is in that affection, therefore no spirit or
angel is permitted to flow into man's taste ; for this would
be to flow into the life which is proper to him. Yet there
are roaming spirits of the infernal crew, more pernicious
than others, who, because they had accustomed themselves
in the life of the body to enter into man's affections for the
purpose of doing harm, in the other life also retain that de-
sire, and strive in every way to enter into man's taste ; and
when they have entered into it, they possess his interiors,
that is, the life of his thoughts and affections ; for, as was
No. 4793.]
CHAPTER XXXVII.
said, they correspond, and things which correspond act as
one. Very many at this day are possessed by those spirits ;
for there are at this day interior obsessions, but not as for-
merly exterior. Interior obsessions are effected by such 2
spirits ; and their quahty may be evident if attention is paid
to the thoughts and affections, especially to the interior in-
tentions, which men fear to manifest, and which are so in-
sane in some that unless they were restrained by external
bonds, such as honor, gain, reputation, the fear of death
and of the law, they would more than the obsessed rush into
murder and robbery. Who and of what quality those spirits
are who obsess the interiors of such men, may be seen above
(n. 1983). In order that I might know how this is, they 3
were permitted to attempt to enter into my taste, which
they endeavored to the utmost of their power to do ; and
it was then told me that if they penetrated quite into the
taste, they would also possess the interiors, for the reason
that the taste depends on those interiors by correspondence.
But this was permitted only to the end that I might know
how it is with the correspondence of the taste ; for they
were instantly driven away thence. Those pernicious spirits 4
try especially to loose all internal bonds, which are affec-
tions for what is good and true and for what is just and
right, fear of the Divine law, and a sense of shame in doing
harm to society and to one's country ; and when these in-
ternal bonds are loosed, man is obsessed by such spirits.
When they are not able to get into the interiors by persis-
tent endeavor, they try to do so by magical arts, of which
there are many in the other life wholly unknown in the
world ; and by means of them they pervert the knowledges
in man, and apply only those which favor their foul desires.
Such obsessions cannot be avoided, unless man is in affec-
tion for good, and hence in faith in the Lord. It was also 5
shown how they were driven away : when they thought that
they were penetrating toward the interiors of the head and
brain, they were conveyed along by excrementitious pas-
134
GENESIS.
[No. 4793.
sages, and thence toward the externals of the skin ; and
they were then seen to be cast into a ditch full of liquid
filth. I was informed that such spirits correspond to the
dirty little pits in the outmost skin, where scall arises ; and
so that they correspond to scall.
4794. A spirit, or man after death, has all the senses
which he had while he lived in the world, namely, seeing,
hearing, smelling, and touch, though not taste, but instead
of it something analogous, which is adjoined to the sense
of smell. The reason why he has not taste is, that he may
not be able to enter into the taste of man, and so possess
his interiors ; also that this sense may not turn him away
from the desire of knowing and of being wise, thus from
spiritual appetite.
4795. Thus it may be evident also why the tongue is as-
signed a double office, namely, the office of aiding in speech,
and that of aiding in nourishment. For as far as it aids in
nourishment it corresponds to affection for knowing, under-
standing, and being wise as to truths ; for which reason
also, wisdom \^sapientia'\ or being wise [^sapere'\ is so called
from relish \_sapor\ ; and as far as it aids in speech, it cor-
responds to affection for thinking and producing truths.
4796. When angels present themselves to the sight, all
their interior affections appear clearly and shine forth from
the face, so that the face is an external form and a repre-
sentative image of them. It is not permitted in heaven to
have any other face than that of one's affections. Those
who simulate another face are cast out from the society.
From this it is plain that the face corresponds to all the
interiors in general, both to man's affections and to his
thoughts, or to what is of his will and to what is of his
understanding. Hence also in the Word by face and faces
are signified affections ; and by the Lord's lifting up His
countenance upon any one, is signified that He pities him
from Divine affection, which is of love.
4797. The changes of state of the affections appear to
No. 4798-]
CHAPTER XXXVII.
the life in the face of angels. When they are in their own
society, they are in their own face ; but when they come
into another society, their faces are changed according to
the affections for good and truth of that society ; and yet
the genuine face is as a plane, which is recognized in those
changes. I have seen the successive variations according
to the affections of the societies with which they communi-
cated ; for every angel is in some province of the Greatest
Man, and so communicates generally and widely with all
who are in the same province, though he himself is in the
part of the province to which he properly corresponds. I
have seen that they varied their faces by changes from one
limit of affection to another ; but it was observed that the
same face in general was retained, so that the ruling affec-
tion always shone forth with its variations ; and thus the
faces of the whole affection in its extension were shown.
And what is more wonderful, the changes of affections from 2
infancy even to adult age were also shown by means of
variations of the face ; and it was given me to know how
much of infancy it had retained in that age, and that this
infancy was the human itself in it. For in an infant there
is innocence in external form, and innocence is that which
is truly human ; for into it as into a plane, flows love and
charity from the Lord. When man is being regenerated
and becoming wise, the innocence of infancy, which was
external, becomes internal. It is for this reason that gen-
uine wisdom dwells in no other abode than innocence (see
n. 2305, 2306, 3183, 3994) ; also that no one can enter
heaven unless he has something of innocence — according
to the Lord's words : Except ye . . . become as little chil-
dren, ye shall not enter the kingdom of the heavens (Matt,
xviii. 3 : Mark x. 15),
4798. Evil spirits also may be known from their faces,
for all their lusts or evil affections are inscribed on their
faces ; and it may also be known from their faces with what
hells they communicate ; for there are very many hells, all
136
GENESIS.
[No. 4798.
distinct according to the genera and species of the lusts of
evil. Their faces in general when seen in the light of
heaven, are almost without hfe, some being ghastly like
those of corpses, some black, and others monstrous ; for
they are the forms of hatred, cruelty, deceit, and hypocrisy.
But in their own light and among themselves they appear
otherwise, from fantasy.
4799. There were spirits with me from another earth —
of which we shall speak elsewhere — whose faces were dif-
ferent from the faces of the men of our earth, being promi-
nent, especially about the lips, and moreover free. I con-
versed with them about their manner of living, and the
mode of conversation among them. They said that they
conversed with one another chiefly by variations of the
face, especially by variations about the lips ; and that they
expressed their affections by the parts of the face which are
about the eyes, so that their companions could fully com-
prehend thence both what they thought and what they
willed. They endeavored also to show me this by means
of an influx into my lips, through various foldings and
bendings round about them. But I could not receive the
variations, because my lips had not been initiated from in-
fancy into such things ; and yet by the communication of
their thought I could perceive what they said. But that
speech in general can be expressed by the hps, was evident
to me from the manifold series of muscular fibres folded
into one another in the lips, which if they should be un-
folded, and so should act openly and freely, would be able
to present there many variations which are unknown to
2 those in whom these muscular fibres lie compressed. That
the speech of these people was of such a nature, is because
they are incapable of simulation, or of thinking one thing
and looking another. For they live together in such sin-
cerity that they conceal nothing at all from their compan-
ions, it being instantly known what they are thinking and
willing, what is their quality, and also what they have been
No. 4800.]
CHAPTER XXXVir.
doing ; since the acts performed by those who are in sin-
cerity are in the conscience, and thus their interior expres-
sions or minds can be detected by others at first sight.
They showed me that they do not force the face, but let it 3
forth freely — otherwise than is the case with those who
from youth have been accustomed to simulate, that is, to
speak and act differently from what they think and will.
The face of the latter is contracted, so as to be ready to
vary itself as cunning suggests. Whatever a man wishes to
conceal, contracts his face, which, from being contracted,
is expanded when anything seemingly sincere is feignedly
put forth. While I was reading in the Word of the New 4
Testament concerning the Lord, the spirits now described
were present, and also some Christians ; and it was per-
ceived that the latter cherished inwardly in themselves
scandals against the Lord, and also that they wished tacitly
to communicate them. Those who were from another
earth wondered at their being of such a quality ; but it was
given to tell them that in the world they were not such in
mouth but in heart ; and that there were also some who,
though of this quahty, preached the Lord, and were then
able by the zeal of feigned piety to move the common
people to sighs and sometimes to tears, not in the least
communicating what was in their hearts. At this they were
astonished, amazed that there could be such a separation
of interiors and exteriors, or of thought and speech ; and
then said that they were entirely ignorant of such separa-
tion, and that it was impossible for them to speak with their
mouth and show in their face anything not in accordance
with the affections of the heart ; and that, were it other-
wise, they would be torn asunder and would perish.
4800. Very few can believe that there are societies of
spirits and of angels to which all things in man correspond ;
also that the more societies there are, and the more in a
society, the better and stronger is the correspondence ; for
in great numbers of one mind there is strength. In order
138
GENESIS.
[No. 4800.
that I might know that this is so, it was shown how they
act and flow into the face, how into the muscles of the fore-
head, into those of the cheeks, and into those of the chin
and throat. It was permitted those who belonged to that
province to flow in, and then every particular was varied
according to their influx. Some of them also conversed
with me ; but they did not know that they were assigned
to the province of the face, for to what province they are
assigned, is unknown to spirits, but not to angels.
4801. A certain one conversed with me who at the time
that he lived in the world, had more than others known
the exterior truths of faith, but still had not led a life in
conformity with the precepts of faith ; for he had loved
himself only, and had despised others in comparison with
himself, and had believed that he would be among the first
in heaven ; but because he was of such a quality, he could
not have any other opinion of heaven than as of a worldly
kingdom. When in the other life he found that heaven
was entirely different from what he had conceived it to be,
and that those were chief who had not placed themselves
above others, especially those who had believed that they
were unworthy of mercy, and thus that according to their
merits they were the last, he was very indignant, and re-
jected what in the life of the body had been of his faith.
He was continually endeavoring to do violence to those
who were in the province of the tongue. It was granted
me clearly to perceive his effort for several weeks, and hence
also to know who and of what quality are they that corre-
spond to the tongue, and who they are that are opposed to
them.
4802. There are also spirits who, though they are evil,
still in some measure admit the light of heaven and receive
the truths of faith ; so that they have some perception of
truth. They also eagerly receive truths, yet not for the
purpose of living according to them, but that they may
glory in seeming more intelligent and sharp-sighted than
No. 4802.]
CHAPTER XXXVII.
Others ; for the intellect of man is such that it can receive
truths, and yet truths are not appropriated to any but those
who live according to them. Unless man's intellect were
such, he could not be reformed. They who in the world 2
have been of such a quality, that is, have understood truths
and yet have lived a life of evil, are in the other life also
of this quality, but there abuse their ability of understand-
ing truths to acquire dominion ; for they know there that
by means of truth they have communication with some so-
cieties of heaven, and consequently that they can be with
the evil and have power — for truths in the other life have
power in them ; but because their life is evil, they are in
hell. I have spoken with two persons who were such in 3
the life of the body, and they wondered at their being in
hell, when yet they had a persuasive belief in the truths of
faith. But they were told that the light with them by which
they understood truths, was a light like that of winter in the
world, in which objects appear in their beauty and colors
equally as in that of summer; but that still in this winter
light all things are torpid, and nothing lovely or joyful is
produced ; and that as their end of understanding truths
had been glorying, and consequently self, therefore when
the sphere of their ends exalts itself toward the interior
heavens to the angels there, by whom especially ends are
perceived, it cannot be endured, but is rejected ; and that
for this reason they were in hell. It was told them further 4
that formerly such persons especially were called serpents
of the tree of knowledge, because when they reason from
life, they speak against truths ; and moreover that they were
like a woman with a lovely face, and yet a noisome odor,
and who therefore wherever she goes is rejected from soci-
eties. Such persons also when in the other life they come
to angelic societies, actually have a foul smell ; and this
even they themselves perceive as soon as they draw near to
those societies. From this also it is evident what faith is
without a life of faith.
140
GENESIS.
[No. 4803.
4803. It is worthy of mention, being wholly unknown in
the world, that the states of good spirits and of angels are
continually changing and perfecting, and that they are thus
raised into the interiors of the province in which they are,
and so into nobler functions ; for in heaven there is a con-
tinual purification and, so to speak, new creation ; but still
the case is such that no angel to eternity can possibly at-
tain absolute perfection. The Lord alone is perfect ; in
Him and from Him is all perfection. They who corre-
spond to the mouth continually wish to speak ; for in speak-
ing they find their greatest pleasure. When they are being
perfected they are brought to this, that they do not speak
anything but what is of service to their companions, to the
common good, to heaven, and to the Lord. The enjoy-
ment of so speaking is enhanced with them in the degree
that the desire of regarding themselves in their speech, and
of seeking wisdom from their proprium, perishes.
4804. There are very many societies in the other life
which are called societies of friendship. They are com-
posed of those who in the life of the body preferred to every
other enjoyment the enjoyment of conversation, and who
loved those with whom they conversed, not caring whether
they were good or evil, if they were only entertaining ; and
thus who were not friends to good nor to tnith. They who
have been such in the life of the body are such also in the
other life, in which they associate solely from the delight
of conversation. Many such societies have been with me,
but at a distance, being seen chiefly a little to the right
above the head. That they were present, it was given me
to discern by a torpor and dulness, and by a privation of
the enjoyment in which I was, the presence of such soci-
eties inducing those effects. For wherever they come, they
take enjoyment away from others, and what is wonderful
appropriate it to themselves ; for they turn away the spirits
who are with others, and turn them to themselves, whence
they transfer another's enjoyment to themselves ; and be-
No. 4805.]
CHAPTER XXXVII.
141
cause they are on this account troublesome and injurious
to those who are in good, they are therefore kept away by
the Lord, lest they should come near to the heavenly soci-
eties. From this it was given me to know how much injury
friendship occasions man as to his spiritual life, if the per-
son and not good is regarded ; every one may indeed be
friendly to another, but still he should be most friendly to
good.
4805. There are also societies of interior friendship,
which do not take away another's external enjoyment and
divert it to themselves, but take away his internal enjoy-
ment, or blessedness, arising from affection for spiritual
things. These societies are in front to the right close above
the lower earth, and some of them a little higher. I have
several times conversed with those who were below ; and
then those who were above flowed in unitedly. In the life
of the body their nature was such that they loved from the
heart those who were within their common fellowship, and
also embraced one another with brotherly affection. They
had believed that they only were living and in the light, and
that those who were outside of their society were compar-
atively not living and not in the light ; and because they
were of such a quality, they thought also that the Lord's
heaven consisted solely of those few. But it was given to 2
tell them that the Lord's heaven is immense, and that it
consists of every people and tongue, and that all are there
who have been in the good of love and of faith ; and it
was shown that there are those in heaven who relate to all
the provinces of the body both as to its exteriors and as to
its interiors ; but that if they aspired beyond the things
which correspond to their life, especially if they condemned
others who were outside of their society, they could not
have heaven ; and that in this case their society is a society
of interior friendship, which is such, as already said, that
when they approach others they deprive them of the bles-
sedness of spiritual affection ; for they regard them as not
142
GENESIS.
[No. 4805.
being the elect, and as not living ; and when this thought
is communicated, it induces sadness — which however ac-
cording to the law of order in the other life returns to
themselves.
4806. Continuation concerning Correspondence with the
Greatest Man at the end of the following chapter.
No. 4807.]
CHAPTER XXXVIII.
CHAPTER THIRTY-EIGHTH.
4807. Before the preceding chapter (n. 4661-4664) a
beginning was made of unfolding what the Lord says in
Matthew (chap. xxv. from verse 31 to the end) concerning
the judgment upon the good and the evil, who are there
called sheep and goats. What the internal sense of these
words is, has not yet been set forth, but is now to be un-
folded before this and some following chapters. And it
will then be evident that by the final judgment is not there
meant the last time of the world, and that the dead will
then first rise again, and be gathered together before the
Lord and judged, but the last time of every one who passes
out of the world into the other life ; for then is his judg-
ment, and this is the judgment which is meant. But that
this is so, does not appear from the sense of the letter, but
from the internal sense. The reason why the Lord so
spoke, is, that He spoke here, as everywhere else in the
Word of the Old and the New Testament, by representa-
tives and significatives ; for to speak by representatives and
significatives, is to speak at the same time to the world and
to heaven, or to men and to angels. Such speech is Divine,
because universal, and hence belongs to the Word. Where-
fore they who are in the world, and care for worldly things
only, do not apprehend anything else from what the Lord
says here concerning the final judgment, than that all are
to rise again at one and the same time, and that the Lord
will then sit upon a throne of glory, and will speak to those
gathered together according to these words. But they who
care for heavenly things know that the time of every one's
resurrection is when he dies, and that the Lord's words
here involve that every one will be judged according to his
life, thus that every one carries his judgment with him, be-
cause he carries his life.
144
GENESIS.
[No. 4808.
4808. That this is involved in the internal sense of those
words, will be evident from th^ explication of the particu-
lars according to that sense ; but here only those things will
be unfolded which are contained inverses 31-33: When
the Son of Man shall come in His glory, and all the holy
angels with Him, then shall He sit upon the throne of His
glory : and before Him shall be gathered all nations ; and
He shall separate them one from another, as the shepherd
separateth the sheep from the goats ; and He shall set the
sheep on His right hand, but the goats on the left.
4809. "When the Son of Man shall come in His glory"
signifies when the Divine truth shall appear in its light,
which takes place with every man when he dies ; for he
then comes into the light of heaven, in which he can per-
ceive what is true and good, and hence what is his quality.
The Son of Man, in the internal sense of the Word, is the
Lord as to Divine truth, and so is the Divine truth which
is from the Lord. Glory is the intelligence and wisdom
thence derived, which appear as light, and before angels as
the splendor of light. This splendor of light, in which are
wisdom and intelligence derived from the Divine truth
which is from the Lord, is what in the Word is called glory.
That the Son of Man in the internal sense is the Divine
2 truth, may be seen above (n. 2159, 2803, 2813, 3704). "And
all the holy angels with Him " signifies the angelic heaven.
The holy angels are the truths which are from the Lord's
Divine good ; for by angels in the Word are not meant an-
gels, but those things which are from the Lord (see n. 1925,
4085) ; for the angels are recipients of the life of truth pro-
ceeding from the Lord's Divine good, and as far as they
receive, so far they are angels. From this it is plain that
angels are those truths. Because the subject is here the
state of every one after death, and the judgment of every
one according to his life, it is said that all the holy angels
will be with Him ; and by this is signified that the judg-
ment would be effected by means of heaven ; for all influx
No. 4810.]
CHAPTER XXXVIII.
of Divine truth takes place through heaven, and immediate
influx can be received by no one. "Then shall He sit upon 3
the throne of His glory " signifies judgment ; for a throne
is predicated of the Lord's royalty, and the Lord's royalty
is the Divine truth (n. 1728, 2015, 3009, 3670), and the
Divine truth is that from which and according to which is
judgment. "And before Him shall be gathered all nations" 4
signifies that the goods and evils of all will be made mani-
fest — for by nations in the internal sense of the Word are
signified goods, and in the opposite sense evils (n. 1259,
1260, 14 1 6, 2588, 4574) ; thus, that goods and evils will
appear in Divine light, that is, in light from the Divine
truth, is signified by all nations being gathered before Him.
"And He shall separate them one from another, as the 5
shepherd separateth the sheep from the goats " signifies the
separation of good from evil ; for the sheep are they who
are in good, and the goats they who are in evil. They are
properly called sheep who are in charity and thence in faith,
and they goats who are in faith and not in charity — both
being here treated of. That sheep are they who are in
charity and thence in faith, may be seen above (n. 2088,
4169), and goats they who are in faith and not in charity
(n. 4769). "And He shall set the sheep on His right hand, 6
but the goats on the left " signifies separation according to
truths from good, and according to falsities from evil. They
who are in truths from good, in the other life, actually ap-
pear to the right, and they who are in falsities from evil to
the left. Hence to be set on the right hand and on the
left, is to be arranged according to life.
4810. From these things it is plain what these words of
the Lord involve — and that they are not to be understood
according to the letter, that the Lord at some last time
will come in glory, and all the holy angels with Him, and
will sit upon a throne of glory, and judge all nations gath-
ered before Him ; but that every one will be judged accord-
ing to his life, when he passes out of life in the world into
life eternal.
146
GENESIS.
[Ver. I.
CHAPTER XXXVIIt.
1. And it came to pass at that time, that Judah went
down from his brethren, and turned aside to a man, an
AduUamite, whose name was Hirah.
2. And Judah saw there a daughter of a man, a Canaan-
ite, whose name was Shua ; and he took her, and went in
unto her.
3. And she conceived, and bare a son ; and he called
his name Er.
4. And she conceived again, and bare a son ; and she
called his name Onan.
5. And she yet again bare a son, and called his name
Shelah ; and he was at Chezib, when she bare him.
6. And Judah took a wife for Er his first-born, and her
name was Tamar.
7. And Er, Judah's first-born, was evil in the eyes of
Jehovah ; and Jehovah caused him to die.
8. And Judah said unto Onan, Go in unto thy brother's
wife, and perform the duty of a husband's brother unto her,
and raise up seed to thy brother.
9. And Onan knew that the seed would not be his ; and
it came to pass, when he went in unto his brother's wife,
that he spilled it to the ground, that he might not give seed
to his brother.
10. And the thing which he did was evil in the eyes of
Jehovah ; and He caused him also to die.
11. And Judah said to Tamar his daughter-in-law. Re-
main a widow in thy father's house, till Shelah my son be
grown up ; for he said. Lest he also die, like his brethren.
And Tamar went and dwelt in her father's house.
12. And the days were multiplied, and Shua's daughter
died, the wife of Judah ; and Judah was comforted, and
went up unto the shearers of his flock, he and his compan-
ion Hirah the Adullamite, to Timnah.
Ver. 24.]
CHAPTER XXXVIII.
13. And it was told Tamar, saying, Behold, thy father-
in-law goeth up to Timnah to shear his flock.
14. And she put off from her the garments of her widow-
hood, and covered herself with her veil, and wrapped her-
self, and sat in the gate of the fountains, which is by the
way to Timnah ; for she saw that Shelah was grown up, and
she was not given unto him to wife.
15. And Judah saw her, and thought her to be a harlot ;
for she had covered her face.
16. And he turned aside unto her by the way, and said,
Go to, I pray thee, let me come in unto thee ; for he knew
not that she was his daughter-in-law. And she said, What
wilt thou give me, that thou mayest come in unto me ?
17. And he said, I will send thee a kid of the goats from
the flock. And she said, Wilt thou give me a pledge, till
thou send it?
18. And he said, What pledge shall I give thee? And
she said, Thy signet, and thy cord, and thy staff that is in
thy hand. And he gave them to her, and came in unto
her ; and she conceived by him.
19. And she arose, and went, and put off" her veil from
her, and put on the garments of her widowhood.
20. And Judah sent the kid of the goats by the hand of
his companion the AduUamite, to receive the pledge from
the woman's hand ; but he found her not.
21. And he asked the men of that place, saying. Where
is the harlot that was at the fountains by the way side ? And
they said, There hath been no harlot here.
22. And he returned to Judah, and said, I have not
found her ; and also the men of the place said, There hath
been no harlot here.
23. And Judah said. Let her take it to her, lest we be
put to shame ; behold, I sent this kid, and thou hast not
found her.
24. And it came to pass about three months after, that
it was told Judah, saying, Tamar thy daughter-in-law hath
148
GENESIS.
[Ver. 24.
played the harlot ; and moreover, behold, she is with child
by whoredom. And Judah said, Bring her forth, and let
her be burnt.
25. When she was brought forth, she sent to her father-
in-law, saying. By the man whose these are, am I with child ;
and she said. Discern, I pray thee, whose are these, the
signet and the cord and the staff.
26. And Judah acknowledged them, and said, She is
more just than I ; forasmuch as I gave her not to Shelah
my son. And he added no further to know her.
27. And it came to pass in the time of her travail, that,
behold, twins were in her \^omb.
28. And it came to pass, when she travailed, that one
put out a hand ; and the midwife took and bound upon his
hand a double-dyed thread, saying. This came out first.
29. And it came to pass, as he drew back his hand, that,
behold, his brother came out ; and she said. Wherefore
hast thou broken upon thee a breaking? Therefore his
name was called Perez.
30. And afterward came out his brother, that had the
double-dyed thread upon his hand ; and his name was
called Zerah.
CONTENTS.
481 1. The subject of this chapter, in the internal sense,
is the Jewish Church and the genuine church ; the Jewish
Church is described by Judah, and the genuine church by
Tamar.
4812. The sons of Tamar signify the two essentials of
the church, namely, faith and love — Perez faith, and Zerah
love. Their birth represents that love is really the first-
born of the church, and faith only in appearance.
No. 4S14 ] CHAPTER XXXVIII. VER. I -5.
149
INTERNAL SENSE.
4813. Verses 1-5. And it came to pass at that time, that
Judah went down from his brethren, and turned aside to a
man, an Adullamite, whose name was Hirah. And Judah
saw there a daughter of a man, a Canaanite, whose name
was Shua ; and he took her, and went in unto her. And
she conceived, and bare a son ; and he called his name Er.
And she conceived again, and bare a son ; and she called
his ttame Onan. And she yet again bare a son, and called
his nafne Shelah ; and he was at Chezib, when she bare
him. "And it came to pass at that time" signifies tiie state
of what follows ; " that Judah went down from his breth-
ren " signifies the posterity of Jacob, and in particular the
tribe of Judah, which was separated from the rest ; " and
turned aside to a man, an Adullamite " signifies to falsity ;
" whose name was Hirah " signifies its quality. "And Judah
saw there a daughter of a man, a Canaanite " signifies affec-
tion for evil from the falsity of evil ; " whose name was
Shua " signifies its quality; "and he took her, and went in
unto her " signifies that the tribe of Judah conjoined itself
with those things. "And she conceived, and bare a son "
signifies that falsity of the church was thence ; " and he
called his name Er " signifies its quality. "And she con-
ceived again, and bare a son" signifies evil ; "and she called
his name Onan " signifies its quality. "And she yet again
bare a son " signifies what is idolatrous ; " and called his
name Shelah " signifies its quality ; " and he was at Chezib,
when she bare him " signifies its state.
4814. And it came to pass at that time. That this signi-
fies the state of what follows, is evident from the significa-
tion of time, as state (seen. 2625, 2788, 2837, 3254, 3356,
3404, 3938). That it is the state of what follows, is signi-
fied by its being said, came to pass at that time ; for what
came to pass is related in what follows. The things, too,
GENESIS,
[No. 4814.
which follow in a series, flow from those which precede ;
for in the preceding chapter it is said of the sons of Jacob,
that they sold Joseph, and that Judah persuaded them to
do it ; of whom it is said in that chapter — And Judah said
unto his brethren, What profit is it if we slay our brother,
and conceal his blood ? Cotne, and let us sell him to the
Ishmaelites (verses 26, 27) — whereby was signified, that the
Divine truth was removed by them, especially by Judah, by
whom is there signified in the proximate sense the tribe of
Judah, and in general the depraved in the church who are
averse to whatever is good (n. 4750, 4751). This is re-
ferred to by its being said, at that time ; for the subject is
now Judah, and his sons by the Canaanite woman, and after-
ward by Tamar his daughter-in-law ; and by these things
in the internal sense is described the tribe of Judah in re-
spect to the things of the church instituted with that tribe.
2 That by time is signified state, and hence by its coming to
pass at that time the state of things following, cannot but
appear strange ; for the reason that it cannot be compre-
hended how the notion of time can be changed into the
notion of state, or that when time is read in the Word,
something relating to state is to be understood. But it
should be known that the thoughts of angels do not derive
anything from time or from space, because they are in
heaven ; for when they left the world, they left also the no-
tion of time and space, and acquired notions of state, that
is, of the state of good and truth. Wherefore, when man
reads the Word and then thinks of time and of the things
belonging to time, the angels with him do not perceive any-
thing of time, but perceive instead the things that are of
state, which also correspond thereto. Neither does man
in his interior thought perceive time, but only in his exte-
rior— as may be evident from the state of man when his
exterior thought is lulled to rest, that is, when he is sleep-
3 ing ; and also from various other experience. But it is to
be known that there are in general two states, a state of
No. 48150 CHAPTER XXXVIII. VER. I - 5. I5I
good and a state of truth. The state of good is called a
state of being [«J<?], but the state of truth a state of existing
[^exisfere'] ; for being is of good, and existing therefrom is
of truth. Space corresponds to the state of being, and
time to the state of existing. Hence it may be evident
that when man reads this — And it came to pass at that
time — the angels with him can by no means perceive those
words as man does. So likewise in other instances. For,
whatever is written in the Word is of such a nature that
with angels it is turned into a corresponding sense, which
does not at all appear in the sense of the letter ; because
the worldly nature of the sense of the letter is turned into
the spiritual nature of the internal sense.
4815. Thai Judah went down from his breihren. That
this signifies the posterity of Jacob, and in particular the
tribe of Judah, which was separated from the rest, is evident
from the representation of Judah, as in the universal sense
the posterity of Jacob, and in the special sense the tribe
which was called the tribe of Judah ; and from the signifi-
cation of going down from his brethren, as being separated
from the rest of the tribes, here going away into worse evil
than they ; for going down involves casting down to evil,
as going up involves elevation to good (n. 3084, 4539).
The reason of this is, as has been said before, that the land
of Canaan represented the Lord's kingdom, and Jerusalem
and Zion the inmost of it ; but the regions which were out-
side the boundaries of that land represented those things
which are outside of the Lord's kingdom, namely, falsity
and evil. Therefore going from Zion and Jerusalem toward
the boundaries was called going down ; but going from the
boundaries to Jerusalem and Zion was called going up.
Hence going up involves elevation to what is true and good,
and going down, casting down to what is false and evil.
Because falsity and evil, to which the tribe of Judah cast
itself down,. is here treated of, it is said that Judah went
down, and then that he turned aside to a man, an AduUam-
152
GENESIS.
[No. 4815.
ite ; in which by turning aside is signified turning to falsity,
2 and afterward to evil. It is well known that the tribe of
Judah was separated from the rest of the tribes ; and the
reason was that this tribe might represent the Lord's celes-
tial kingdom, but the rest of the tribes His spiritual king-
dom. For this reason also Judah in the representative
sense is the celestial man, and in the universal sense the
Lord's celestial kingdom (n. 3654, 3881) ; and the rest of
the tribes were called by the one name, Israelites. For
Israel in the representative sense is the spiritual man, and
in the universal sense the Lord's spiritual kingdom (n. 3654,
3 4286). That the tribe of Judah went away into worse evil
than the rest, is specially signified by these words — Judah
went down from his brcihren, and turned aside. That the
tribe of Judah went away into worse evil than the rest, is
evident from many passages in the Word, especially in the
prophets — as in Jeremiah: Her treacherous sister Judah
saw . . . when for all the ways whereby backsliding Israel
cojnmitted adultery, I had put her away and given her a bill
of divorcement ; yet treacherous Judah her sister feared not,
but she also went and played the harlot. And it came to
pass, through the fame of her whoredom, that the land 7vas
profaned, and she committed adultery with stone and with
wood. And yet for all this, treacherous Judah hath not re-
turned unto Me. . . . Backsliding Israel hath justified her
soul more than treacherous Judah (iii. 7-1 1). And in Eze-
kiel : Her sister . . . saw this, yet was she more corrupt
in her love than she, and in her whoredoms, which were
more than the whoredoms of her sister (xxiii. 11 to end) —
speaking of Jerusalem and Samaria, or of the tribes of Judah
4 and the tribes of Israel. So in many other places. In the
internal sense, that tribe is described as to how it lapsed
into falsity, and thence into evil, and at length into mere
idolatry. This indeed is described in the internal sense
before that tribe was separated from the rest, and before it
so came to pass ; but what is in the internal sense, is Di-
No. 4817-] CHAPTER XXXVIII. VER. I-5.
vine ; and to the Divine future things are present — see what
is foretold of that nation in Deuteronomy (xxxii. 1-43 ;
xxxiii. 6-25).
4816. And turned aside to a man, an AditUamite. That
this signifies to falsity, is evident from the signification of
turning aside, as going away into what is perverse — for
turning aside, like going down, is predicated of receding
from good to evil and from truth to falsity ; and from the
signification of a man [z'/W], as one who is intelligent, and
in the abstract sense truth, because the genuine intellectual
is from truths (n. 265, 749, 1007, 3134, 3309) ; but in the
opposite sense it is one who is not intelligent, and conse-
quently falsity. This falsity is represented by an Adullam-
ite ; for Adullam was on the boundary of the inheritance of
Judah (Josh. xv. 35), and hence signified the truth which
is from good ; as also in Micah : Yet will I bring unto thee,
O inhabitant of Alareshah, him that shall possess thee ; the
glory 0/ Israel shall come even unto Adullam (i. 15) ; but
as most things in the Word have also an opposite sense, so
too has Adullam, and then signifies the falsity which is from
evil. That most things in the Word have also an opposite
sense, is because before the land of Canaan was made an
inheritance for the sons of Jacob, it was possessed by Gen-
tiles, by whom were signified falsities and evils ; and there
was similar reason afterward when the sons of Jacob fell
into what was opposite ; for lands take the representation
of the nations and peoples who inhabit them, according to
their quality.
4817. Whose name was Hirah. That this signifies its
quality, is evident from the signification of a name and of
calling a name, as quality (see n. 144, 145, 1754, 1896,
2009, 2724, 3006, 3421). The quality of the falsity spoken
of just above is what is signified ; for by the names both
of places and of persons in the Word are signified states
and things (n. 1224, 1264, 1876, 18S8, 1946, 2643, 3422,
4298, 4442).
154
GENESIS.
[No. 4818.
4818. And Judah saw there a daughter of a man, a Ca-
naanite. That this signifies affection for evil from the
falsity of evil, is evident from the signification of a daughter,
as affection for good (n. 2362), and in the opposite sense
afTection for evil (n. 3024) ; and from the signification of
a man, as one who is intelligent, and in the abstract sense
truth, but in the opposite sense one who is not intelligent
and falsity — as just above (n. 4816) ; and from the signi-
fication of a Canaanite, as evil (n. 1573, 1574). From this
it is plain that by a daughter of a man a Canaanite is signi-
fied evil which is from the falsity of evil. What evil from
2 the falsity of evil is, will be shown below. Here something
must first be said about the origins of the tribe of Judah ;
for they are described in this chapter. There are three
origins of that tribe, or of the Jewish nation — one from
Shelah, the son of Judah by his Canaanite wife ; another
from Perez and the third from Zerah, the sons of Judah by
Tamar his daughter-in-law. That the whole Jewish nation
was from these three sons of Judah, is plain from the enu-
meration of the sons and grandsons of Jacob who came
with him into Egypt (Gen. xlvi. 12) ; and also from their
classification according to families, in Moses — The sons of
Judah after their families were ; of Shelah, the family of the
Shelanites : of Perez, the family of the Perezites : of Zerah,
the family of the Zerahites (Num. xxvi. 20 : i Chron. iv.
21). From this it is plain what the origin of that nation
was, namely, that one third of them was from the Canaanite
mother, and that two thirds of them were from the daugh-
ter-in-law ; consequently that all were from an illegitimate
connection, for marriages with the daughters of the Canaan-
ites were strictly forbidden — as is evident from Gen. xxiv.
3 : Exod. xxxiv. 16 : Deut. vii. 3 : i Kings xi. 2 : Ezra ix.
and X. — and to lie with one's daughter-in-law was a capital
offence, as is plain in Moses : If a man lie zvith his daugh-
ter-in-law, both of them shall surely be put to death ; they
have wrought confusion ; their blood shall be upon them
No. 4Si8. CHAPTER XXXVIII. VER. I -5.
(Lev. XX. 12). Judah's referring this deed with his daugh-
ter-in-law to the law in regard to the husband's brother —
in which an ordinance is made regarding the brother, but
by no means regarding the father, as is plain from verse 26
of this chapter — implies that his sons by Tamar should be
recognized as the sons of Er his first-born, who was born
of the Canaanite mother, and who was evil in the sight of
Jehovah, and was therefore caused to die (verse 7) ; for
those who were born first to the husband's brother were not
his by whom they were conceived, but his whose seed they
raised up, as is evident in Deuteronomy (xxv. 5, 6), and
also from verses 8 and 9 of this chapter. Moreover, those
who were born of Tamar were born of fornication ; for Ju-
dah thought when he went in unto her that she was a harlot
(verses 15, 16, 21). From this it is plain what and of what
quality was the origin of the Jewish nation ; and plain, too,
that they spoke falsely when they said. We were not horn
of fornication (John viii. 41). What this origin involves 3
and represents, is plain from what follows, namely, that their
interiors were of such quality, or had such an origin. Ju-
dah's marrying a Canaanite involves an origin from the evil
which is from the falsity of evil, for this is signified in the
internal sense by a daughter of a man a Canaanite ; his ly-
ing with his daughter-in-law involves and represents damna-
tion from falsified truth from evil, for everywhere in the
Word fornication signifies the falsification of truth (n. 3708).
Evil from the falsity of evil is evil of life from false doctrine
which has been hatched by the evil of self-love — that is,
by those who are in that evil — and confirmed by the sense
of the letter of the Word. Such is the origin of evil with
the Jewish nation, and such is its origin with some in the
Christian world, especially with those who in the Word are
meant by Babylon. This evil is of such a nature that it
shuts off every way to the internal man, insomuch that noth-
ing of conscience can be formed therein ; for the evil which
a person does from false doctrine, he believes to be good,
156
GENESIS.
[No. 4818.
because he believes it to be true ; and so he does it freely
and with enjoyment, as allowable. Thus heaven is so closed
4 to him that it cannot be opened. What the quality of this
evil is, let an example show. With those who from the
evil of self-love believe that Jehovah has chosen a single
nation only, and that all the rest of mankind are relatively
slaves, and so vile that they may be killed at pleasure or be
cruelly treated — as the Jewish nation believed, and as at
this day the Babylonish nation also believes — and confirm
this belief from the sense of the letter of the Word, what-
ever evil they do from this false doctrine and others built
upon this as a foundation, is evil from the falsity of evil,
and destroys the internal man, preventing any conscience
from ever being formed therein. These are they spoken
of in the Word who are said to be in blood ; since they are
in cruel rage against the whole human race which does not
adore their articles of faith, and thus themselves, and offer
5 its gifts upon their altars. Let us take another example :
with those who from the evil of the love of self and of the
world believe that there must be some one as the Lord's
vicar on earth, who has the power of opening and shutting
heaven, and so of ruling over the minds and consciences
of all, and confirm this falsity from the sense of the letter
of the Word, whatever of evil they do from this belief, is
evil from the falsity of evil, which in like manner destroys
the internal man with those who from this evil claim for
themselves that power, and in this way rule ; and this evil
is destructive to such a degree that they no longer know
what the internal man is, nor that any one has conscience ;
consequently, they no longer believe that there is any life
after death, nor that there is a heaven or a hell, no matter
6 how they may speak of those things. This evil, as to its
quality, cannot be distinguished by men in the world from
other evils, but in the other life it is recognized by angels
as in clear day ; for evils and falsities are manifest in that
life as to their distinctions of quality and origin, which are
No. 4821.] CHAPTER XXXVIII. VER. I -5.
innumerable ; and according to their genera and species
are the distinctions of the hells. Concerning these innu-
merable differences man knows scarce anything : he be-
lieves only that evil exists, but what its quality is, he does
not know ; and this for the sole reason that he does not
know what good is, and this because he does not know what
charity is ; had he known the good of charity, he would
have known also the opposites or evils, with their distinc-
tions.
4819. Whose name was Shua. That this signifies its
quality, is evident from the signification of a name, as qual-
ity, of which above (n. 4817), here the quality of evil from
the falsity of evil, of which also above (n. 4818).
4820. And he took her, and went in unto her. That this
signifies that the tribe of Judah conjoined itself with those
things, namely, with evils from the falsities of evil, is evi-
dent from the signification of taking her — that is to say,
for a woman — and going or entering in unto her, as to be
conjoined, as explained several times above. For in the
internal sense marriages represent the conjunction of good
and truth, because that is their source (n. 2727-2759), but
in the opposite sense the conjunction of evil and falsity,
here the conjunction of the tribe of Judah with evil and
falsity ; for this is said of Judah, by whom is signified the
tribe named after him, as may be seen above (n. 4815). It
is not said here that he took her for a wife, but only that
he took her and went in unto her, for the reason that the
connection was unlawful (n. 4818) ; and also because it
was thus tacitly indicated that it was not a marriage, but
fornication, and so that the sons born of her were born
of fornication. The conjunction of evil with falsity is noth-
ing else. Her being afterward called his wife, in these
words — And the days were multiplied, and Shua's daugh-
ter died, the wife of Judah (verse 12) — will be spoken of
below.
4821. And she conceived, and bare a son. That this sig-
158
GENESIS.
[No. 4821.
nifies that the falsity of the church was thence, is evident
from the signification of conceiving and bearing, as ac-
knowledging in faith and act (n. 3905, 3915, 3919) ; and
from the signification of a son, as the truth of the church,
but in the opposite sense falsity (n. 489, 491, 533, 1147,
2623, 3373, 4257). Hence by her conceiving and bearing
a son is here signified that the church with the tribe of Ju-
dah acknowledged falsity in faith and act. That by this
son is signified the falsity of the church, is because he was
the first-born, and in the ancient churches by the first-born
was signified the truth of faith (n. 352, 3325), and in the
opposite sense falsity — as was also signified by the first-
born of men and of beasts in Egypt (n. 3325). That not
truth but falsity is signified, is plain from what shortly fol-
lows ; for it is said — Er, Judah's first-born, was evil in the
eyes of Jehovah ; and Jehovah caused him to die (verse 7).
The name of this son Er also involves this quality, as like-
wise the name of the second son Onan involves his quality,
namely, what is wrong or evil.
4822. And he called his name Er. That this signifies
its quality, is evident from the signification of calling a
name, as quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006,
3421), namely, the quality of the falsity of the church, of
which just above (n. 4821). It is said, the quality of the
falsity, because falsities diflfer one from another, just as
truths do, and to such a degree that their different kinds
can scarcely be enumerated ; and each kind of falsity has
its own quality, by which it is distinguished from another.
There are general falsities which reign with the depraved in
every church, and the falsity is varied with every one in the
church according to his life. The falsity which was in the
Jewish Church, and which is here treated of, was falsity
from the evil of self-love, and thence of the love of the
world (see n. 4818).
4823. And she conceived a^ain, and bare a son. That
this signifies evil, is evident from the signification of a son,
No. 4823.] CHAPTER XXXVIII. VER. I - 5.
as truth, and also good (n. 264) ; and thus in the opposite
sense falsity and also evil, but the evil which is from falsity.
This evil in its essence is falsity, because it is from it ; for
one who from a false doctrine does what is evil, does also
what is false ; but because it is done in act, it is called evil.
That by the first-born is signified falsity, and by this son
evil, is plain from its being related of the son that he did
evil in act — namely, that he spilled the seed to the ground,
that he might not give seed to his brother. And the thing
which he did was evil in the eyes of Jehovah; and He
caused him also to die (verses 9 and 10). Here also it is
plain that this evil was from falsity. Moreover, in the an-
cient churches by the second son was signified the truth of
faith in act ; and therefore by this son is signified falsity in
act, that is, evil. That evil is what is signified by him, may
be evident too from this, that Er the first-born was named
by his father, or Judah ; while this son, or Onan, was named
by his mother, the daughter of Shua, as may be seen in the
original tongue. For in the Word by a man is signified
falsity, and by a woman the evil thereof (see n. 915, 2517,
4510). That by the daughter of Shua is signified evil, may
be seen above (n. 4818, 4819). Wherefore Er, because he
was named by his father, signifies falsity, and Onan, because
he was named by his mother, signifies evil ; for the former
was thus as it were the father's son, but the latter as it were
the mother's. In the Word man and wife, and also hus- 2
band and wife, are often mentioned ; and when man and
wife are mentioned, by man is signified truth, and by wife
good, and in the opposite sense by man is signified falsity,
and by wife evil ; but when husband and wife are men-
tioned, good is signified by husband, and truth by wife, and
in the opposite sense evil is signified by husband, and fal-
sity by wife. The reason of this arcanum is this : in the
celestial church the husband was in good, and the wife in
the truth of that good ; but in the spiritual church the man
is in truth, and the wife in the good of that truth ; such
i6o
GENESIS.
[No. 4823.
were they in fact then, and such are they now, for the in-
teriors of man have undergone this change. Hence where
celestial good and celestial truth from it are treated of in
the Word, it is said husband and wife ; but where spiritual
good and spiritual truth from it are treated of, it is said
man and wife, or rather man and woman. From this, as
also from the expressions themselves, it is known what good
and what truth are treated of in the Word, in its internal
3 sense. This too is the reason of its having been repeatedly
said before, that marriages represent the conjunction of
good and truth, and of truth and good. Marriage love also
has its origin from that conjunction, marriage love with the
celestial from the conjunction of good with truth, and mar-
riage love with the spiritual from the conjunction of truth
with good. Marriages also actually correspond to those
conjunctions. From all this it is plain what is involved in
the father's naming the first son, and the mother's naming
the second, and also the third — as is plain from the origi-
nal — namely, that the father named the first son, because
by him was signified falsity, and that the mother named the
second, because by him was signified evil.
4824. And she called his name Onan. That this signi-
fies its quality, namely, the quality of the evil spoken of
just above (n. 4823), is evident from the signification of
calling a name, as the quality (n. 4822). Onan signifies
and involves the quality of that evil.
4825. And she yet again dare a son. That this signifies
what is idolatrous, is evident from the signification of a son
here, as what is idolatrous, for those who were born before
signified falsity and evil (n. 4821, 4823). From this it fol-
lows that the third son means what is idolatrous, for both
falsity and evil produce this, and are in it. Of the three
sons who were born to Judah of the Canaanite woman, this
son was the only one that survived, from whom came a
third part of the Jewish nation ; and that this nation took
its rise from what is idolatrous, is here meant in the inter-
No. 4';2S ] CHAPTER XXXVIII. VER. I -5. 161
nal sense. That this nation was most prone to idolatry, is
evident from the historic and prophetic parts of the Word
according to the sense of the letter ; and that it was con-
tinually idolatrous, is plain from the internal sense. For
idolatry consists not only in worshipping idols, graven im-
ages, and other gods, but also in worshipping external
things without their internals. In this that nation had been
continually idolatrous, adoring external things only, and
entirely removing internal things, not being willing even to
know about them. They had indeed holy things with them
— as the tent of meeting, with the ark, the mercy-seat on
it, the tables on which were the loaves, the candlestick,
incenses, and the altar outside the tent, on which were of-
fered burnt offerings and sacrifices — all which things were
called holy ; and the inmost of the tent was called the holy
of holies, and also the sanctuary. There were also with
them the garments which belonged to Aaron and their high
priests, and were called the garments of holiness ; for there
was the ephod with the breast-plate in which was the Urim
and Thummim, besides other things. Yet these things were
not holy in themselves, but were holy from representing
holy things, namely, the Divine celestial and spiritual things
of the Lord's kingdom, and also the Lord Himself. Still
less were they holy from the people with whom they were ;
for that people were not at all affected by the internal things
which were represented, but only by the external ; and to
be affected by external things only, is idolatrous ; for it is
to worship wood and stone, and also the gold and silver
with which they are covered, from a fantasy that they are
holy in themselves. Such was that nation, and such also
it is at this day. But still there might be with them a rep- 2
resentative of a church, because the representative does
not regard the person, but the thing (see n. 665, 1097 at
the end, 3670, 4208, 4281, 4288). Thus their worship did
not make them blessed and happy in the other life, but
only prosperous in the world, as long as they continued in
GENESIS.
[No. 4825.
the representatives, and did not turn aside to the idols of
the Gentiles, and thus become openly idolaters ; for then
not anything of the church could any longer be represented
with that nation. These are the things which are meant
by what is idolatrous, that is signified by the third son of
Judah by the Canaanite woman. This idolatry with that
nation had its origin from their internal idolatry ; for they
above other nations, were in the love of self and of the
world (n. 4459 at the end, 4750) ; and those who are in
the love of self and of the world are in internal idolatry ;
for they worship themselves and the world, and go through
holy ceremonies for the sake of self-adoration and gain,
that is, for self as an end — not for the Lord's church and
kingdom as an end, thus not for the Lord.
4826. And called his name Shelah. That this signifies
its quality, is evident from the signification of calling a
name, as quality, of which above, where the two former
sons of Judah, Er and Onan, are treated of (n. 4822, 4824).
The quality of idolatry is what is signified by Shelah, for
there are many idolatries — there is external idolatry and
there is internal, both being in general the worship of fal-
sity and evil.
4S27. And he was at Chezib,when she bare him. That
this signifies its state, is evident from the signification of
Chezib, as the state, namely, the state of the idolatry sig-
nified by Shelah, in which the Jewish nation was ; and from
the signification of bearing, as being conjoined in act (see
3905> 39^5' 3919) > ^"d, because the conjunction was
with the evil that is in idolatry, it is said that she called his
name Shelah, as is plain from the original language ; for by
her, namely, the daughter of Shua, is signified evil from the
falsity of evil (n. 4818, 4819).
4828. Verses 6-10. And Judah took a wife for Er his
first-born, and her name was Tamar. And Er, Judah's
first-born, was eril in the eyes of Jehovah ; and Jehovah
caused him to die. And Judah said unto Onan, Go in
No. 4830.] CHAPTER XXXVIII. VER. 6-10. 163
unto thy brother's wife, and perform the duty of a hus-
band's brother unto her, and raise up seed to thy brother.
And Onan knew that the seed would not be his ; and it
came to pass, when he went in unto his brother's wife, that
he spilled it to the ground, that he might not give seed to his
brother. And the thing which he did was evil in the eyes
of Jehovah ; and He caused him also to die. "And Judah
took a wife " signifies the church which was for his pos-
terity ; " for Er his first-born " signifies the falsity of faith ;
"and her name was Tamar " signifies the quaHty of the
church, that it was a church representative of spiritual and
celestial things. " And Er, Judah's first-born, was evil in
the eyes of Jehovah " signifies that it was in the falsity of
evil ; " and Jehovah caused him to die " signifies that there
was no representative of the church. " And Judah said
unto Onan " signifies to preserve a representative of the
church ; " Go in unto thy brother's wife, and perform the
duty of a husband's brother unto her " signifies that it
should be continued ; " and raise up seed to thy brother "
signifies lest the church should perish. " And Onan knew
that the seed would not be his " signifies aversion and ha-
tred ; " and it came to pass, when he went in unto his
brother's wife, that he spilled it to the ground " signifies
what is contrary to marriage love ; " that he might not give
seed to his brother " signifies that thus there was no con-
tinuation. " And the thing which he did was evil in the
eyes of Jehovah " signifies that it was contrary to the Di-
vine order ; " and He caused him also to die " signifies that
there was also no representative of the church.
4829. And Judah took a wife. That this signifies the
church which was for his posterity, is evident from the rep-
resentation of Tamar, who is the wife here, as the church,
of which in what follows. That it was for the posterity of
Judah, is signified by his taking her for Er his first-born,
that thence he might have descendants.
4830. For Er Jiis first-born. That this signifies the fal-
i64
GENESIS.
[No. 4830.
sity of faith, is evident from the representation of Er, as
falsity (n. 4821, 4822) ; and from the signification of the
first-bom, as faith (n. 352, 3325, 4821).
4831. And her name was Tamar. That this signifies
the quality of the church, that it was a church representa-
tive of spiritual and celestial things, is evident from the
signification of a name, as the quality (n. 144, 145, 1754,
1896, 2009, 2724, 3006, 3421), here the quality of the
church, because in this chapter by Tamar is represented
the church, and indeed a church representative of spiritual
and celestial things, which was to be instituted among the
posterity of Judah. That this church is represented by
Tamar, is plain from what follows. This entire chapter
in the internal sense treats of the Jewish Church, that it
should become representative of the spiritual and celestial
things of the Lord's kingdom, as had been the Ancient
Church ; and this not only in external, but also in internal
form. For the church is not a church from externals, that is,
from rituals, but from internals, which are essential, while
externals are only formal. The posterity of Jacob were such
as not to be willing to receive internal things ; therefore with
them the Ancient Church could not be renewed, but only a
representative of that Church (n. 4307, 4444, 4500). The
internal of the church here is Tamar, and its external is
Judah with his three sons by the Canaanite woman.
4832. And Er, Judah's first-born, was evil in the eyes
of Jehovah. That this signifies that he was in the falsity
of evil, is evident from the representation of Er and the
signification of the first-born, as the falsity of faith, of which
just above (n. 4830). That this falsity was the falsity of evil,
is plain from what was said above (n. 4818) ; but the falsity
of evil in this son was of such a nature that not even a
representative of a church could be instituted among any
posterity from him ; wherefore it is said that he was evil in
the eyes of Jehovah, and Jehovah caused him to die. With
that whole nation from its first origin, especially from Ju-
No. 4834 ] CHAPTER XXXVIII. VER. 6-IO. 165
dah, there was falsity of evil, that is, false doctrine from
evil of life, but different in one son of Judah from what it
was in another. It was foreseen what might be serviceat)le,
and that it was not that which was in Er the first-born, nor
that which was in Onan the second son, but only that which
was in Shelah. Therefore the first two were destroyed, and
the last was preserved. That falsity of evil was with that
whole nation from its first origin, is plainly described in
Moses in these words : They have corrupted themselves, they
are not His children, it is their blemish ; they are a perverse
and crooked generation. . . . And Jehovah saw it, and ab-
horred because of indignation His sons and His daughters.
And He said, I will hide My face from them, I will see what
their posterity shall be ; for they are a generation of peiver-
sities, children in whom is no faith. . . . I will heap mis-
chiefs upon them, I will spend Mine arrows upon them.
They shall be wasted with hunger, and consumed with burn-
ing coals, and bitter destruction. . . . They are a nation
void of counsel, and there is no understanding in them. . . .
Their vine is of the vine of Sodom, and of the fields of Go-
morrah ; their grapes are grapes of gall, their clusters are
bitter ; their wine is the poison of dragons, and the cruel
venom of asps. Is not this laid up in store with Me, sealed
in My treasuries ? . . . The day of their destruction is at
hand, and the things that are to come upon them fnake haste
(Deut. xxxii. 5, 19-24, 28, 32-35). By these words in the
internal sense is described the falsity of evil in which that
nation was, and which was rooted in them.
4833. And Jehovah caused him to die. That this signi-
fies that there was no representative of the church, is evi-
dent from the signification of dying, as ceasing to be such
(see n. 494), and also the end of representation (n. 3253,
3259, 3276); here, therefore, is signified that there could
be no representative of the church among any posterity
from him, according to what was said just above (n. 4832),
4834. And Judah said unto Onan. That this signifies
GENESIS.
[No. 4834.
to presen'e a representative of the church, is evident from
the things which follow, to which they have reference ; for
he said to him that he should perform the duty of a hus-
band's brother to his brother, by which was represented the
preservation and continuation of the church, of which we
have now to speak.
4835. Go in unto thy bj-other's wife, and perform the
duty of a husband's brother unto her. That this signifies
that he should continue it, namely, the representative of
the church, is evident from the signification of going or
entering in unto a brother's wife, and performing the duty
of a husband's brother unto her, as preserving and continu-
ing that which is of the church. The commandment in the
Mosaic law, that if any man died childless, his brother
should take the widow to wife and raise up seed to his
brother, and that the first-born should be called by the
name of the deceased brother, but the rest of the sons
should be his own, was called the duty of the husband's
brother. That this statute was not a new thing originating
in the Jewish Church, but had been in use before, is evi-
dent, as is true also of many other statutes that were com-
manded the Israelites by Moses — as, that they should not
take wives of the daughters of the Canaanites, and that they
should marry within their families (Gen. xxiv. 3, 4 ; xxviii.
1,2). From these and many other instances it is plain
that there had been a church before, in which such things
had been instituted as were afterward promulgated and en-
joined upon the sons of Jacob. That altars and sacrifices
had been in use from ancient times, is plain from Genesis
(viii. 20, 21 ; xxii. 3, 7, 8, 13). From this it is clear that
the Jewish Church was not a new church, but that it was a
2 renewal of the Ancient Church, which had perished. What
the law in regard to the husband's brother had been, is evi-
dent in Moses : If brethren dwell together, and one of them
die, and have no son, the wife of the dead shall not marry
wit/iout, unto a stranger; her husband's brother shall go in
No. 4835 ] CHAPTER XXXVIII. VER. 6-IO. 16/
unto her, and take her to him to wife, and perform the duty
of a husband's brother unto her. And it shall be that the
first-born which she beareth shall succeed in the name of his
brother who is dead, that his name be not blotted out of
Israel. But if the man like not to take his brother's wife,
then his brother's wife shall go up to the gate unto the elders,
and say. My husband's brother refuseth to raise up unto his
brother a name in Israel; he will not perform the duty of a
husband's brother unto me. Then the elders of his city
shall call him, and speak unto him ; and if he stand and
say, I like not to take her; then shall his brother's wife come
unto him in the sight of the elders, and take his shoe from
off his foot, and spit in his face ; and she shall anstver
and say. So shall it be done unto the man that doth not
build up his brother's house. And his name shall be called
in Israel, The house of him that hath his shoe taken off
(Deut. XXV. 5-10). One who does not know what the duty 3
of a husband's brother represents, can have no other belief
than that it was only for the sake of preserving the name,
and hence the inheritance ; but the preservation of a name
and of an inheritance was not of so great consequence,
that for the sake of it a brother should enter into marriage
with his brother's wife. But this was enjoined that by it
might be represented the preservation and continuation of
the church. For marriage represented the marriage of good
and truth, that is, the heavenly marriage, and consequently
the church also ; for the church is a church from the mar-
riage of good and truth ; and when the church is in this
marriage, it makes one with heaven, which is the heavenly
marriage itself. Because marriage had that representation,
therefore sons and daughters represented and also signified
truths and goods ; wherefore to be childless signified a de-
privation of good and truth, thus that there was no longer
any representative of the church in that house, conse-
quently that it was out of communion. Moreover, the
brother represented kindred good, with which might be
GENESIS.
[No. 4835.
conjoined the truth which was represented by the widowed
wife ; for truth, that it may be truth which has life and
produces fruit, and so continue that which is of the church,
cannot be conjoined with any other than its own and kin-
dred good. This is what is perceived in heaven by the
4 duty prescribed to the husband's brother. If the man
would not perform the duty of a husband's brother, that
his brother's wife should take his shoe from off his foot and
spit in his face, signified that, as one without external and
internal good and truth, he would destroy the things of the
church; for a shoe is what is external (n. 1748), and the
face what is internal (n. 1999, 2434, 3527, 4066, 4796).
From this it is plain, that by the duty of the husband's
brother was represented the preservation and continuation
of the church. But when the representatives of internal
things ceased by the coming of the Lord, then that law was
abolished. This is as with the soul or spirit of man, and
his body. The soul or spirit of man is his internal, and the
body is his external ; or, what is the same, the soul or spirit
is the very form of man, but the body is his representative
image. When man rises again, his representative image, or
his external, which is the body, is put off ; for he is then in
his internal, or in his form itself. It is also as with one
who is in darkness, and from it sees the things which are
of the light ; or, what is the same, as with one who is in
the hght of the world, and from that sees the things which
are of the light of heaven ; for the light of the world, in
comparison with the light of heaven, is as darkness. In
darkness, or in the light of the world, the things which are
of the light of heaven do not appear such as they are in
themselves, but as in a representative image, as the mind
of man appears in his face. Wherefore, when the light of
heaven appears in its clearness, the darkness or representa-
tive images are dissipated. This was effected by the com-
ing of the Lord.
And raise tip seed to thy brother. That this signifies lest
No. 4837 ] CHAPTER XXXVIII. VER. 6-IO.
169
the church should perish, is evident from the signification
of seed, as truth from gooii, or the faith of charity (n. 1025,
1447, 1610, 1940, 2848, 3310, 3373, 3671). The like is
also signified by the first-born, who was to stand in the
name of the dead brother (n. 352, 367, 2435, 3325. 3494)-
To raise up the seed to a brother is to continue that which
is of the church, according to what was said just above (see
n. 4834), thus lest the church should perish.
4836. And Onan knew that the seed would not be his.
That this signifies aversion and hatred, is evident from the
representation of Onan, as evil (n. 4823, 4824) ; and be-
cause not to give seed to one's brother, or not to perform
the duty of a husband's brother, is not to will the good and
truth of the church, and its continuation (n. 4834), there-
fore by these words is signified aversion and hatred ; for
evil is nothing else than aversion and hatred toward the
good and truth of the church.
4837. And it came to pass, when he went in unto his
brother's wife, that he spilled it to the ground. That this
signifies what is contrary to marriage love, is evident from
what now follows. By Er Judah's first-born is described
the falsity of evil, in which the Jewish nation was at first ;
by Onan the second son is described the evil which is from
the falsity of evil, in which that nation was afterward ; and
by Shelah the third son is described the idolatry thence, in
which they were thereafter continually (n. 4826). Evil
from the falsity of evil is described by what Onan did —
that he was not willing to give seed to his brother, but that
he spilled it to the ground. That by this is signified what is
contrary to marriage love, is because in the internal sense
by what is of marriage is meant what is of the church ; for
the church is the marriage of good and truth, to which
marriage, evil from the falsity of evil is altogether contrary,
that is, those who are in such evil are contrary to that mar-
riage. That this nation had not anything of marriage, 2
whether understood in a spiritual or in a natural sense, is
I/O
GENESIS.
[No. 48J7.
very evident from this, that they were permitted to have
more wives than one ; for where there is marriage spiritu-
ally understood, that is, where the good and truth of the
church are, consequently where the church is, this is by no
means permitted. Genuine marriage cannot exist except
among those with whom the church or kingdom of the Lord
is, and not with these except between two (n. 1907, 2740,
3246). Marriage between two persons who are in genuine
marriage love corresponds to the heavenly marriage, that is,
to the conjunction of good and truth, the husband corre-
sponding to good, and the wife to the truth of that good ;
moreover when they are in genuine marriage love, they are
in that heavenly marriage. Therefore wherever the church
is, it is never permitted to have more wives than one ; but
because there was no church among the posterity of Jacob,
but only a representative of a church, or the external of a
church without its internal (n. 431 1, 4500), it was there-
fore permitted among them. Further, the marriage of one
husband with several wives would present in heaven an idea
or image as if one good were conjoined with several truths
which do not agree together, and thus as if there were no
good ; inasmuch as good from truths which do not agree
together becomes none at all, since good has its quality
3 from truths and their agreement. It would also present an
image as if the church were not one, but several, and these
distinct from one another according to the truths of faith,
or according to doctrinals ; when yet it is one when good
is the essential in it, and this is qualified and as it were
modified by truths. The church is an image of heaven ;
for it is the kingdom of the Lord on earth. Heaven is dis-
tinguished into many general societies, and into lesser ones
subordinate to these ; but still they are one by good ; for
the truths of faith there are in congruity according to good ;
for they have regard to good, and are from it. If heaven
were distinguished according to the truths of faith, and not
according to good, there would be no heaven, since there
No. 4839 ] CHAPTER XXXVIII. VER. 6-IO. I7I
would be no unanimity ; for the angels could not have from
the Lord a oneness of life, or one soul. This is possible
only in good, that is in love to the Lord, and in love toward
the neighbor. For love conjoins all ; and when every one
has love for good and truth, they have a common life, which
is from the Lord, and thus have the Lord, Who conjoins
all. The love for good and truth is what is called love
toward the neighbor ; for the neighbor is he who is in good
and thence in truth, and in the abstract sense is good itself
and its truth. From these things it may be evident why
within the church marriage must be between one husband
and one wife ; and why it was permitted the descendants of
Jacob to take several wives ; and that the reason for this
was that there was no church among them, and conse-
quently a representative of a church could not be insti-
tuted among them by marriages, because they were in what
is contrary to marriage love.
4838. That he might not give seed to his brother. That
this signifies that thus there was no continuation, is evident
from the signification of giving seed to one's brother, or
performing the duty of a husband's brother, as continuing
that which is of the church — of which above (n. 4834) ,
and therefore by not giving seed to his brother, is signified
that thus there was no continuation.
4839. A?ui the thing which he did was evil in the eyes of
Jehovah. That this signifies that it was contrary to the
Divine order, is evident from the signification of evil in the
eyes of Jehovah, or evil against Him, as what is contrary to
the order which is from Him. This is plain also from the
deed, and likewise from the statute in regard to the hus-
band's brother — namely, that his brother's wife should take
his shoe from oflf his foot, and spit in his face, and that his
name should be called in Israel, The house of him that hath
his shoe taken off (Deut. xxv. 8-10), whereby was signified
that he was without good external or internal ; and they
who are without good, and are in evil, are against Divine
172
GENESIS.
[No. 4839.
order. All that evil which springs or flows forth from inte-
rior evil — that is from the intention or end of evil, such as
was this of Onan's — is contrary to Divine order ; but that
which does not spring or flow forth from interior evil, that
is, from the intention or end of evil, though it sometimes
appears like evil, still is not, if the end is not evil, since the
end qualifies every act. For man's life is in his end, since
what he loves and thence thinks, he has for his end ; and
2 the life of his soul is nothing else. That evil is contrary to
Divine order, and good according to it, may be known by
every one ; for Divine order is the Lord Himself in heaven,
since the Divine good and truth which are from Him con-
stitute order, insomuch that they are order. Divine good its
essence, and Divine truth its form. Divine order when it
is represented in form, appears as a man ; for the Lord,
from Whom it is, is the only Man (n. 49, 288, 477, 565,
1871, 1894, 3638, 3639) ; and as far as angels, spirits, and
men receive from Him, that is, as far as they are in good
and thence in truth, thus as far as they are in His Divine
order, so far they are men. From this it is, that the uni-
versal heaven represents one man, which is called the Great-
est Man, and that the whole and every part of man corre-
sponds thereto — as has been shown at the end of the
chapters. From this also it is, that the angels in heaven
all appear in the human form ; and that, on the other hand,
the evil spirits who are in hell, though from fantasy they
appear to one another like men, in the light of heaven ap-
pear as monsters, more dire and horrible according to the
evil in which they are (n. 4533) ; and this because evil it-
self is contrary to order, and thus contrary to the human
form ; for, as just now said, the Divine order, when it is
represented in form, appears as a man.
4840. And He caused him also io die. That this signi-
fies that there was also no representative of the church, is
evident from what was shown above (n. 4833), where sim-
ilar words occur.
No. 4843] CHAPTER XXXVIII. VER, II.
4841. Verse 11. And Judah said to Ta mar his daugh-
ter-in-law. Remain a widow in thy father's house, till Shelah
my son be grown up ; for he said, Lest he also die, like his
brethren. And Tamar went and dwelt in her father's house.
"And Judah said " signifies in general the posterity of Ja-
cob, in particular that part from Judah ; " to Tamar his
daughter-in-law " signifies a church representative of spir-
itual and celestial things, which is called daughter-in-law
from truth ; " Remain a widow in thy father's house " sig-
nifies removal from himself; " till Shelah my son be grown
up " signifies until the time ; " for he said " signifies thought ;
" Lest he also die, like his brethren " signifies fear lest it
should perish. "And Tamar went and dwelt in her father's
house " signifies removal from himself.
4842. And Judah said. That this signifies in general
the posterity of Jacob, in particular that from Judah, is evi-
dent from the signification of Judah in the proximate sense,
as the nation which was from Jacob, and in particular that
which was from Jacob by Judah, as also above (n. 4815).
In the Word indeed a distinction is made between Judah
and Israel, and in the historic sense by Judah is meant the
tribe of Judah, and by Israel the ten tribes which were sep-
arated from that tribe. But in the internal or spiritual sense,
by Judah is represented the celestial or good of the church,
and by Israel the spiritual or truth of the church ; while in
the opposite sense, by Judah is represented the evil of the
church, and by Israel the falsity of the church, wherever
they existed, whether with the Jews or with the Israelites.
For the internal or spiritual sense of the Word is universal,
and does not distinguish the tribes, as does the external or
historic sense. Hence it is, that by Judah in the proximate
sense is signified the whole nation which was from Jacob,
and in particular that which was from Jacob by Judah.
4843. To Tamar his .paughter-in-law. That this signi-
fies a church representative of spiritual and celestial things,
which is called daughter-in-law from truth, is evident from
174
GENESIS.
[No. 4843.
the representation of Tamar, as a church representative of
spiritual and celestial things, of which above (n.4831) ; and
from the signification of a daughter-in-law, as the spiritual
or truth of the church. That a daughter-in-law has this
meaning in the internal sense, is because all things belong-
ing to marriage, and all who were born from marriage, rep-
resented what is of the heavenly marriage (see n. 4837),
and consequently what is of good and truth ; for these are
of the heavenly marriage. From this it is that in the Word
a husband signifies good, and a wife truth ; and also that
sons and daughters signify the truths and goods that are
from them. Hence a daughter-in-law, being the wife of a
son now become a husband, signifies the truth of the church
conjoined to good — and so on. But these significations
in regard to those who are of the celestial church, are dif-
ferent from what they are in regard to those who are of the
spiritual church ; for in the spiritual church the husband is
called man, and signifies truth ; and the wife is called wo-
2 man, and signifies good (see n. 4823). That by a daugh-
ter-in-law in the internal sense of the Word is signified the
truth of the church adjoined to its good, consequently in
the opposite sense the falsity of the church adjoined to its
evil, is also evident from the passages in the Word in which
daughter-in-law is mentioned — as in Hosea : They sacri-
fice upon the tops of the mountains, and burn incense upon
the hills, under the oak, and the poplar, and the terebinth,
because the shadow thereof is good ; therefore your daugh-
ters commit whoredom, and your daughters-in-law commit
adultery. Shall not I visit upon your daughters because
they commit whoredom, and upon your daughters-in-laiv be-
cause they commit adultery ? (iv. 13, 14) — where the sub-
ject is the worship of evil and falsity, the worship of evil
being signified by sacrificing upon the tops of the moun-
tains, and the worship of falsity by burning incense upon
the hills. A life of evil is signified by the daughters com-
mitting whoredom, and the doctrine of falsity from which
No. 4843-]
CHAPTER XXXVIII. VER. II.
springs a life of evil is signified by the daughters-in-law
committing adultery. That in the Word adulteries and
whoredoms signify adulterations of good and falsifications
of truth, may be seen above (n. 2466, 2729, 3399) ; and
therefore daughters-in-law here stand for affections for what
is false. In Micah : Tlie great man, he uttereih the per- 3
versify of his soul ; and he wrests it. Their good man is as
a thorn ; the upright man, as a bramble. . . . The son dis-
honoreth the father, the daughter riseth up against her
mother, the daughter-in-law against her mother-in-law ; a
man's ene?nies are the men of his 07vn house (vii. 3, 4, 6)
— where the subject is the falsity from evil in which the
church is in the last time, when it is vastated, and in the
proximate sense that in which the Jewish Church was. The
daughter's rising up against her mother, signifies that the
affection for evil is opposed to truth ; and the daughter-in-
law against her mother-in-law, that the affection for falsity
is opposed to good. Because the case is the same with the 4
person who is in temptations — for in these there is a com-
bat of evil against truth and of falsity against good, spirit-
ual temptations being nothing else than vastations of the
falsity and evil in a person — therefore temptations or spir-
itual combats are described by the Lord in almost the same
words, in Matthew : Jesus said, Think not that I am come
to send peace on the earth; I am not come to send peace, but
a sword. For I am come to set a man at variance against
his father, and the daughter against her mother, and the
daughter-in-law against her mother-in-law; and a man's
foes shall be they of his own household (x. 34-36). These
same words quoted just above from the prophet signified
the vastation of the church, but here they signify the temp-
tations of those who are of the church, because, as already
said, temptations are nothing else than vastations, or re-
movals, of falsity and evil ; for this reason also both temp-
tations and vastations are signified and described by inun-
dations of water and by floods (n. 705, 739, 756, 907).
176
GENESIS.
[No. 4843.
Here also, therefore, the daughter being at variance against
her mother denotes affection for evil opposed to truth, and
the daughter-in-law against her mother-in-law affection for
falsity opposed to good ; and because in the person who is
in temptation evils and falsities are within or are his, they
are said to be of his own household — A man's foes shall
be they of his own household. That temptations are what
are thus described, is plain from the Lord's saying, that He
came not to send peace upon earth, but a sword — for by
a sword is signified truth combating ; and in the opposite
sense, falsity combating (n. 2799, 4499) — when yet He
came to give peace (John xiv. 27 ; xvi. 33). That it is
temptations which are so described, is evident from what
follows in that chapter — He ihat taketh not his cross, and
5 followeth after Me, is not worthy of Me. So also in Luke :
Suppose ye that I am come to give peace on the earth ? I
tell you, Nay ; but rather division ; for from henceforth
there shall be five in one house divided, three against tivo,
and two against three. The father shall be divided against
the son, and the son against the father; the mother against
the daughter, and the daughter against the mother; the
vtother-in-law against her daughter-in-law, and the daugh-
ter-in-law against her mother-in-law (xii. 51-53). From
these sayings it is also plain that by father, mother, son,
daughter, daughter-in-law, and mother-in-law, are signified
those things which are from the heavenly marriage, namely,
goods and truths in their order, and also their opposites —
as likewise in Mark : Jesus . . . said . . . There is no man
that hath left house or brethren or sisters or father or mother
or wife or children or lands, for My sake and the gospePs,
but he shall receive a hundred-fold now in this time, houses
and brethren and sisters and mothers and children and
lands, with persecutions ; and in the world to come eternal
life (x. 29, 30). One unacquainted with the internal sense
of the Word will suppose that nothing more than house,
brethren, sisters, father, mother, wife, children, and lands
No. 4844.]
CHAPTER XXXVIII. VER. II.
177
are signified by these words here ; but what are signified
are the things of man's proprium, which he must forsake ;
and the spiritual and celestial things that are of the Lord,
which he must receive in their place, and this by means of
temptations, which are meant by persecutions. Every one
can see that if he forsake a mother, he will not receive
mothers ; and so as to brethren, sisters, etc.
4844. Remain a widow in thy father's house. That this
signifies putting away from himself, is evident from his de-
siring her to go away and return no more to him. He told
her indeed to remain there until Shelah his son was grown
up ; but still he thought that she would not be given to
Shelah his son, for he said in himself, Lest he also die, like
his brethren. This is proved also by his action in the mat-
ter, as is plain from verse 14 : Tamar saw that Shelah was
grown up, and she was not given unto him to wife. From
this it follows that by his words is signified that he put her
away from himself; that is, in the internal sense, that the
church representative of spiritual and celestial things, which
is represented by Tamar (n. 481 1, 4831), was put away
from the Jewish Church, which is represented by Judah.
For they could not agree together, because Judaism was
only a representative of a church, and not a representative
church (n. 4307, 4500) ; since it acknowledged what is ex-
ternal, but not what is internal. A widow signifies also the 2
truth of the church without its good, because a wife in the
representative sense signifies truth, and a husband good (see
n. 4823, 4843) ; wherefore a wife without a husband is the
truth of the church without its good. And when it is said
of her that she should remain in her father's house, it sig-
nifies that the truth of the church would be put away, and
also that it would not be received in his house ; neither
could the Jewish nation receive it, because it was not in
good, but in evil. A widow is often mentioned in the Word ; 3
and one unacquainted with the internal sense cannot but
believe that by a widow is signified a widow. But a widow
178
GENESIS.
[No. 4844.
in the internal sense signifies the truth of the church with-
out good, that is, those who are in truth without good, and
still desire to be in good, consequently who love to be led
by good ; and a husband is the good which should lead.
In the Ancient Church such persons were understood in
the good sense by widows, whether they were women or
men. For the Ancient Church distinguished the neighbor,
toward whom they were to exercise charity, into several
classes, some of which they called poor, some miserable and
afflicted, some bound and in prison, some blind and lame,
and others strangers, orphans, and widows ; and they dis-
pensed works of charity to them according to their quali-
ties. Their doctrinals taught them those things ; and that
church knew no other doctrinals. Wherefore they who
lived at that time both taught and wrote according to their
doctrinals, and consequently when they spoke of widows,
they had in mind no other than such as were in truth with-
4 out good, and still desired to be led by good. From this
it is also plain that the doctrinals of the Ancient Church
taught those things which related to charity and the neigh-
bor, and that their knowledges interior and exterior were
to know what external things signified. For the church was
representative of spiritual and celestial things ; and, there-
fore, the spiritual and celestial things which were repre-
sented and signified were what they learned by means of
doctrinals and knowledges. But these doctrinals and knowl-
edges are at this day entirely obliterated, and indeed to
such a degree that it is not known that they ever existed ;
for the doctrinals of faith succeeded in their place, which,
if they are widowed and separated from those of charity,
teach almost nothing. For the doctrinals of charity teach
what good is, and the doctrinals of faith what truth is, and
to teach truth without good is to walk as one who is blind,
since good is what teaches and leads, and truth is what is
taught and led. There is as great a difference between
those two doctrinals as between light and darkness j and
No. 4844-] CHAPTER XXXVIII. VER. II.
179
unless the darkness be illumined by the light, that is, unless
truth be illumined by good, or faith by charity, there is
nothing but darkness. Consequently, no one knows whether
truth be really truth, from intuition, and thus not from per-
ception, but only from doctrine imbibed in childhood and
confirmed in adult age. This is why churches differ so
widely that what one calls truth, another calls falsity, and
they are never in agreement. That by widows in a good 5
sense are signified those who are in truth without good, but
still desire to be led by good, is evident from the passages
in the Word in which widows are mentioned — as in David :
Jehovah, IV/io executeth judgmeni for the oppressed ; Who
giveth food to the hungry : Jehovah looseth the prisoners ;
Jehovah openeth [the eyes of] the blind ; Jehovah raise th
up them that are bowed down ; Jehovah loveth the just;
Jehovah preserveth the strangers ; He upholdeih the father-
less and 7i'idow (Ps. cxlvi. 7-9). Here in the internal
sense those are meant who are instructed in truths and led
to good by the Lord ; but some of these are called the op-
pressed, some the hungry, others the bound, the blind, those
that are bowed down, the strangers, the fatherless and wid-
ows, and this according to their quality ; but what that is,
no one can know except from the internal sense. The doc-
trinals of the Ancient Church taught this. In this passage,
as in several others, the stranger, fatherless, and widow are
named jointly, because by the stranger are signified those
who wish to be instructed in the truths of faith (n. 1463,
4444), by the fatherless those who are in good without
truth and desire to be led to good by means of truth, and
by the widow, those who are in truth without good, and de-
sire to be led to truth by means of good. Those three are
named jointly here and elsewhere in the Word, for the rea-
son that in the internal sense they constitute one class ; in-
asmuch as by them, taken together, are signified those who
wish to be instructed and to be led to good and truth.
Again : A father of the fatherless, and a judge of the wid- 6
i8o
GENESIS.
[No. 4844.
ows, is God in the habitation of His holiness (Ps. Ixviii. 5).
The fatherless stand for those who, hke httle children, are in
the good of innocence, but not yet in truth, whose father is
said to be the Lord, because He leads them as a father,
and this by truth into good, that is, into the good of life or
of wisdom. Widows stand for those who as adults are in
truth, but not yet in good, whose judge is said to be the
Lord, because He leads them, and this by good into truth,
that is, into the truth of intelligence ; for by a judge is sig-
nified one who leads. Good without truth, which is the
fatherless, becomes the good of wisdom by the doctrine of
truth ; and truth without good, which is the widow, becomes
7 the truth of intelligence by a life of good. In Isaiah : Woe
unto them that decree unrighteous decrees . . . to turn aside
the needy from judgmejit, and to take away into judgment
the poor of My people, that widows may be their spoil, and
that they may rob the fatherless / (x. i, 2.) Here by the
needy, the poor, the widows, and the fatherless are signified
not those who are naturally, but those who are spiritually
such ; and because in the Jewish Church, as in the Ancient,
all things were representative, it was also representative to
do good to the fatherless and the widows ; for thus charity
toward those who in a spiritual sense were such, was repre-
8 sented in heaven. In Jeremiah : Execute ye judgment and
justice, and deliver the spoiled out of the hand of the oppres-
sor ; and do no 7vrong, do no violence, to the stranger, the
fatherless, or the widow, Jieither shed innocent blood in this
place (xxii. 3). Here also by the stranger, the fatherless,
and the widow, are signified those who are spiritually such ;
for in the spiritual world or heaven it is not known who the
stranger, the fatherless, and the widow are, those who have
been in that condition in the world not being so there ; and
therefore when these words are read by man, they are per-
ceived by angels according to their spiritual or internal
9 sense. Likewise in Ezekiel : Behold, the princes of Israel,
every one according to his arm, have been in thee to shed
No. 4844] CHAPTER XXXVIII. VER. II. 18I
blood. In thee have they set light by father and mother ; in
the midst of thee have they dealt by oppression with the
stranger ; in thee have they wronged the fatherless and the
widow (xxii. 6, 7). Also in Malachi : I will come near to
you to judgment ; and I will be a swift witness against the
sorcerers . . . and against false sivearers, and against those
that oppress the hireling in his wages, the widow, and the
fatherless, arid that turn aside the stranger, and fear not
Me (iii. 5). And in Moses: A stranger shall thou not
wrong, neither shall thou oppress him. . . . Ye shall not
afflict any widow or fatherless child. If thou shall afflict
them in any wise, and they cry at all unto Me, I will surely
hear their cry ; and My wrath shall wax hot, and I will
kill you with the sword, and your wives shall be widows,
and your children fatherless (Exod. xxii. 21-24). This,
like all the rest of the precepts, judgments, and statutes in
the Jewish Church, was representative ; and in that church
they were required so to do in externals, and thus to repre-
sent the internal things of charity, although they themselves
had nothing of charity, nor did them from internal affection.
The internal was from affection to instruct in truths and to
lead by truths to good those who were in ignorance, and to
lead by good to truths those who had knowledge ; whereby
they would have done good in the spiritual sense to the
stranger, the fatherless, and the widow. Yet that the ex-
ternal might remain for the sake of representation, it was
among the curses pronounced on mount Ebal, to turn aside
the judgment of the stranger, the fatherless, and the widow
(Deut. xxvii. 19). To turn aside their judgment means to
do what is contrary, that is, by instruction and life to lead
to what is false and evil. And so because depriving others
of goods and truths, and appropriating them to self for the
sake of self-honor and gain, was among those curses, the
Lord said : Woe unto you, scribes and Pharisees / . . . for
ye devour wido70s^ houses, and for a pretence make lotig
prayers ; therefore ye shall receive greater condemnation
I82
GENESIS.
[No. 4844.
(Matt, xxiii. 14 : Luke xx. 47). Devouring widows' houses
means taking away truths from those who desire them, and
teaching falsities. In like manner it was representative,
that what was left in the fields, olive-yards, and vineyards,
should be for the stranger, the fatherless, and the widow
(Deut. xxiv. 19-22); and also that when they had made
an end of tithing the tithes of their increase in the third
year, they should give it to the stranger, the fatherless, and
the widow, that they might eat within their gates, and be
filled (Deut. xxvi. 12). Because it is the Lord alone Who
instructs, and leads to good and truth, it is said in Jere-
miah : Leave thy fatherless children, I will preserve them
alive ; and let thy widows trust in Me ( xlix. 11); and in
Moses, Jehovah doth execute the judgment of the fatherless
and widow, and loveth the stranger, in giving him bread
and raiment (Deut. x. 18). Bread stands for the good of
love (n. 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735) ;
raiment for the truth of faith (n. 4545, 4763). What is re-
lated of Elijah, that when there was a famine for want of
rain in the land, he was sent to Zarephath to a widow, and
that he asked of her a little cake, which she was to make
and vto give to him first, and was afterward to make for her-
self and her son, and that then the barrel of meal with her
was not consumed, and the cruse of oil did not fail ( i Kings
xvii. 7-16), was representative, like all the other things re-
lated of Elijah, and in general all that are in the Word.
The famine which was in the land because there was no
rain, represented the vastation of truth in the church (see
n. 1460, 3364) ; the widow in Zarephath represented those
outside of the church who desire truth ; the cake which she
was to make for him first, represented the good of love to
the Lord (n. 2177), Whom, out of the little she had, she
was to love above herself and her son ; the barrel of meal
signifies truth from good (n. 2177), and the cruse of oil
charity and love (n. 886, 3728, 4582) ; Elijah represents
the Word, by means of which such things are done (see
No. 4844 ] CHAPTER XXXVIII. VER. 11. 1 83
n. 2762). This is meant also, in the internal sense, by the 13
Lord's words in Luke : No prophet is accepted in his own
country. But I tell you of a truth, Many widows were in
Israel in the days of Elijah, when the heaven was shut up
three years and six months, when there was a great famine
over all the land; but unto none of them was Elijah sent,
but only to Zarephath of Sidon, ufito a woman that was a
widow (iv. 24-26) — that is, to those without the church
who desire truth. But the widows within the vastated church,
to whom Elijah was not sent, are they who are not in truth,
because not in good ; for, wherever there is no good, there
is also no truth, however truth may appear with them in
outer form like truth, and yet is as a shell without a kernel.
They who are in such truth, and also they who are in falsity,
are signified by widows in the opposite sense — as in Isaiah :
Jehovah will cut off from Israel head aiid tail, branch and 14
rush, in one day. The elder and the honorable man, he is
the head, and the prophet that teacheth lies, he is the tail.
. . . Therefore the Lord shall not rejoice over their young
men, neither shall He have compassion on their fatherless
and widows (ix. 14, 15, 17). In Jeremiah : I will fan them
with a ivinnowingfan in the gates of the land; I will be-
reave them of children, I will destroy My people ; they have
not turned frotn their ways. Their widows are increased
to Me above the sand of the seas ; I will bring to thetn, up-
on the mother of the young men,* a spoiler at noonday. . . .
She that hath borne seven languisheih ; she hath breathed
out her soul, her sun is gone down while it is yet day (xv.
7-9). Again : Our inheritance is turned unto strangers,
our houses unto aliens. We are orphans and fatherless,
our mothers are as widows (Lam. v. 2, 3). Because by 15
widows were signified those who are not in truth because
not in good, it was reproachful for churches, even such as
were in falsities from evil, to be called widows — as in the
Apocalypse : She hath said in her heart, I sit a queen, and
* yuvenem ; but juvenum A. E., 257.
i84
GENESIS.
[No. 4844.
am no widow, and I shall not see mourning. Therefore in
one day shall her plagues come, death and mourning, and
famine ; and she shall he utterly burned with fire (xviii. 7, 8)
— speaking of Babylon. In like manner of the same in
Isaiah : Hear this, thou that art given to pleasures, that
dwellest carelessly, that sayest in thy heart, I am, and there
is none else like me ; I shall not sit as a widoiv, neither shall
I know the loss of children. But these two evils shall come
to thee in a moment in one day, the loss of children, and
16 widowhood (xlvii. 8, 9). From all this it is now evident
what is meant by a widow, in the internal sense of the
Word ; and since a widow represented and thence signified
the truth of the church without its good — because a wife
signifies truth and a husband good — therefore, in the an-
cient churches, where all things in general and particular
, were representative, it was forbidden the priests to marry a
widow who was not the widow of a priest — as is written in
Moses : The high priest shall take a wife in her virginity.
A widow, or one divorced, or a polluted woman, or a har-
lot, these shall he not take ; but a virgin of his own people
shall he take to wife (Lev. xxi. 13, 14) ; and concerning
the new temple and the new priesthood in Ezekiel : The
priests, the Levites, shall not take for their wives a widow,
nor her that is put away ; but they shall take virgins of the
seed of the house of Israel, or a widow that is the widow of
a priest {x\iv. 22). For the virgins whom they were to
marry, represented and thence signified affection for truth,
and the widow of a priest affection for truth from good ;
for a priest in the representative sense is the good of tlie
church. For this reason it was also allowed the widows
who were daughters of a priest, who were childless, to eat
17 of the offerings or holy things (Lev. xxii. 12, 13). That
this is the signification of a widow, was known to those who
were of the Ancient Church from their doctrinals ; for their
doctrinals were doctrinals of love and charity, which con-
tained innumerable things that at this day are wholly oblit-
No. 4846.]
CHAPTER XXXVIII. VER. II,
185
erated. From tliose doctrinals they knew what charity to
exercise, or what duty they owed the neighbor, thus who
were called widows, who the fatherless, who strangers, and
so on. Their apprehensions of truth and knowledges were
to apprehend and know \cognoscere et scire^ what the rituals
of their church represented and signified ; and those who
were learned among them knew what the things on the
earth and in the world represented ; for they knew that
universal nature was a theatre representative of the heavenly
kingdom (n. 2758, 2989, 2999, 3483). Such things ele-
vated their minds to heavenly things, and their doctrinals
led to life. But after the church turned aside from charity
to faith, and still more after it separated faith from charity,
and made faith saving without charity and its works, men's
minds could no longer then be elevated by inner knowledges
to heavenly things, nor by doctrinals be led to life ; and
this to such a degree that at length scarce any one believes
that there is any life after death, and scarce any one knows
what the heavenly is. That there is any spiritual sense in
the Word which does not appear in the letter, cannot even
be believed. In this way have men's minds been closed.
4845. Till Shelah ttiy son be grown up. That this signi-
fies until the time, is evident from the signification of grow-
ing up, as being of that age, thus until the time ; and from
the representation of Shelah, the son, as what is idolatrous,
of which above (n. 4825, 4826), thus the Jewish religion,
which was with them idolatrous (n. 4825). Hence by the
words, " Till Shelah my son be grown up," is signified until
the time that the Jewish religion can receive internal things,
or the spiritual and celestial things of the representative
church, which is Tamar (n. 4829, 4831, 4843).
4846. For he said. That this signifies thought, is evi-
dent from the signification of saying in the historic parts
of the Word, as perceiving, and also thinking (seen. 1791,
1815, 1819, 1822, 1898, 1919, 2080, 3395). Here there-
fore by " he said " is signified that he said in himself, or
i86
GENESIS.
[No. 4846.
thought, that Tamar would not be given to Shelah, his son,
for a wife — in the internal sense that the internal things of
the representative church would be put away (4844).
4847. Lest he also die, like his brethren. That this sig-
nifies fear lest it should perish, namely, the representative
of a church that was with the posterity descended from
Jacob, and in particular that descended from Jacob through
Judah, is evident from the signification of, " Lest he also
die," as fear lest it should perish. In regard to this — that
the representative of a church which was with the posterity
of Jacob would perish if the internal things of a genuine
representative church were adjoined to it — the case is as
follows : A representative church, such as had existed among
the ancients, was to have been instituted with the posterity
of Jacob ; but that nation were of such a quality that they
wished to worship and to adore external things only, and
did not wish to know anything at all about internal things ;
for they were immersed in the lusts of the love of self and
of the world, and thence in falsities. That nation, more
than the Gentiles, believed that there were several gods, but
that Jehovah was greater than they because He could do
greater miracles ; and therefore as soon as the miracles
ceased, and also when they had become little esteemed
because of being frequent and familiar, they straightway
turned to other gods — as is very evident from the historic
2 and prophetic parts of the Word. Because that nation
were of such a quality, a representative church such as had
existed among the ancients could not be instituted with them,
but only the representative of a church ; and it was pro-
vided by the Lord that some communication with heaven
might thereby be efl"ected ; for a representative can be
given with the evil, because it regards not the person, but
the thing. From this it is plain that their worship as far as
they were concerned, was merely idolatrous (n. 4825), al-
though the representatives contained in themselves holy.
Divine things. With such idolatrous worship, the internal
No. 4849 ] CHAPTER XXXVIII. VER. 12- I4.
187
could not be conjoined ; for, if the internal had been con-
joined, that is, if they had acknowledged internal things,
they would have profaned holy things ; for if a holy inter-
nal is conjoined with an idolatrous external, it becomes
profane. It is for this reason that internal things were not
disclosed to that nation, and that, if they had been dis-
closed, it would have perished. That this nation could not 3
receive and acknowledge internal things, however much
they might have been revealed to them, is very plain from
what they are at this day ; for they now know internal
things, because they live among Christians ; but still they
reject and also scoff at them. Even the most of those
who have been converted, do the same at heart. Thus it
is evident that a church representative of spiritual and ce-
lestial things was not with that nation, but only the repre-
sentative of a church, that is, the external without the in-
ternal, which in itself is idolatrous. From these things it
may also be seen how erroneously those Christians think
who believe that at the end of the church the Jewish na-
tion will be converted, and be chosen before Christians ;
and still more those who believe that the Messiah, or the
Lord, will then appear to them and by a great prophet and
great miracles bring them back into the land of Canaan.
But into these errors those fall who by Judah, Israel, and
the land of Canaan, in the prophetic parts of the Word,
understand simply Judah, Israel, and the land of Canaan ;
and who thus believe only the literal sense, and care not
for any internal sense.
4848. Tamar ivenf\ and dwelt in her father's
house. That this signifies removal from himself, is evident
from the signification of remaining a widow in the house
of a father, as removal, of which above (n. 4844).
4849. Verses 12-14. And the days were muliiplied, and
Skua's daughter died, the wife of Judah ; and Judah was
comforted, and went up unto the shearers of his flock, he
and his companion Hirah the Adullamite, to Timnah. And
GENESIS.
[No. 4849
it 7vas told Tamar, saying, Behold, thy father-in-law goeth
up to Titnnah to shear his flock. And she put off from her
the garments of her widowhood, and covered herself with
her veil, and wrapped herself, and sat in the gate of the
fountains, which is by the way to Timnah ; for she saw
that Shelah was grown up, and she was fiot given unto him
to wife. " And the days were multiplied " signifies a change
of state ; " and Shua's daughter died " [signifies as to evil
from falsity ; " the wife of Judah "] signifies the religion
with the nation descended from Jacob, in particular that
from Judah ; " and Judah was comforted " signifies rest ;
" and went up unto the shearers of his flock " signifies some
elevation to take counsel for the church ; " he and his com-
panion Hirah the Adullamite " signifies that still he was in
falsity ; " to Timnah " signifies state. " And it was told
Tamar, saying " signifies some communication with the
church representative of spiritual and celestial things ; " Be-
hold, thy father-in-law goeth up to Timnah to shear his
flock " signifies that the Jewish Church wished to take
counsel for itself. " And she put off from her the garments
of her widowhood " signifies a simulation of truth from
good ; " and covered herself with her veil " signifies truth
obscured ; " and wrapped herself" signifies what is thus not
acknowledged ; " and sat in the gate of the fountains, which
is by the way to Timnah " signifies what is intermediate to
the truths of the church and to falsities ; " for she saw that
Shelah was grown up, and she was not given unto him to
wife " signifies discernment that it could not otherwise be
conjoined to the religion in which the posterity of Jacob
was, in particular that from Judah.
4850. And the days were multiplied. That this signifies
a change of state, is evident from the signification of days
being multiplied, as states being changed ; for day or time in
the internal sense is state (see n. 23, 487, 488, 893, 2788,
3462, 37S5), and being multiplied, when predicated of days
or times, is being changed. That it is a change of state
No. 4852] CHAPTER XXXVIII. VER. I2-I4. I89
which is signified, is plain also from what follows. It is
said, were multiplied, because a change of state is involved
as to truths ; for multiplying is predicated of truths (see
43> 55) 9^3> 9^3> 2846, 2847). As state and change
of state are so often mentioned, and as few know what is
meant, it will be well to explain. Time and the succes-
sion of time, or space and the extension of space, cannot
be predicated of man's interiors, that is, of his affections
and thoughts therefrom ; because these interiors are not
in time nor in place — although to the senses in the world
it appears as if they were — but are in interior things which
correspond to time and place. These interior things which
correspond we have to call states, because there is no
other word by which those corresponding things can be
expressed. The state of the interiors is said to be changed,
when the mind or heart is changed as to affections and
consequent thoughts — as from sadness to joy, or from joy
to sadness again ; from impiety to piety or devotion ; and
so on. These changes are called changes of state, and are
predicated of the affections, and of the thoughts also, as
far as they are governed by the affections ; but changes of
state of the thoughts are in those of the affections like par-
ticulars in generals, and are variations in relation to them.
4851. An^f Skua's daughter died. That this signifies as
to evil from falsity, is evident from the signification of dy-
ing, as ceasing to be of such quality (n. 494) ; and from
the signification of Shua's daughter, as evil from falsity, of
which above (n. 4818, 4819). Here, therefore, by Shua's
daughter dying after multiplied or many days, is signified a
change of state as to evil from falsity, so that it was not
such as before.
4852. The 7vife of Judah. That this signifies the relig-
ion with the nation descended from Jacob, in particular
that from Judah, is evident from the signification of a wife,
as the church (n. 252, 253, 409, 749, 770), but here a re-
ligion, because it is said of the Jewish nation, with which
GENESIS.
[No. 4852.
there was no church, but only the external of a church
separate from the internal (see n. 4281, 4288, 4289, 4311,
4433,4500,4680, 4825, 4844, 4847) — which cannot be
called anything else than an outward religion \_reiigiosum'\y
for they could be in a holy external, yet entirely without a
holy internal (n. 4293) ; and from the representation of
Judah, as the nation descended from Jacob, and in particu-
lar from Judah, of which above (n. 4815, 4842).
4853. And \^Judah'\ went up unto the shearers of his
flock. That this signifies some elevation to take counsel
for the church, is evident from the signification of going
up, as being elevated, namely, from what is exterior to what
is interior (n. 3084, 4539) ; and from the signification of a
shearer, as use (n. 41 10), thus to will use, or to take coun-
sel ; and from the signification of a flock, as the church
(n- 343. 3767, 3768, 3772).
4854. He and his companion Hirah the Adullamite.
That this signifies that still he was in falsity, is evident from
the representation of Hirah the Adullamite, as falsity, of
which above (n. 4816, 4817). When therefore he is said
to be his companion, it is signified that falsity was adjoined
to him, or that he was still in falsity.
4855. To Timnah. This signifies that state, namely, the
state in which he was of taking counsel for the church.
That Timnah signifies that state, is plain also from the Book
of Judges, in which Samson is spoken of as going down to
Timnah and taking there a wife from the daughters of the
Philistines (xiv. 1-4, 7) — where by Timnah in like manner
is signified the state of taking counsel for the church. The
wife whom he took from the daughters of the Philistines,
in the representative sense is truth from what is not good,
thus truth obscured, which is also represented here by Ta-
mar ; for the Philistines are those who are in the doctrinals
of faith, but not in a life according to them (n. 1197, 1198,
3412, 3413). Moreover, Timnah is mentioned among the
places of inheritance for the tribe of Dan (Josh. xix. 43).
No. 4857-] CHAPTER XXXVIII. VER. 12- I4. I9I
That all names of places in the Word signify things and
states, may be seen above (see n. 1224, 1264, 1888, 3422,
4298, 4442).
4856. A7t(i it was told Tamar, saying. That this signi-
fies some communication with a church representative of
spiritual and celestial things, is evident from the significa-
tion of being told, as apperception (n. 3608), and so commu-
nication, here something of communication ; and from the
representation of Tamar, as a church representative of
spiritual and celestial things (n. 4829, 4831). There is
said to be communication with this church when the state
was changed, and there was some elevation to take counsel
for the church, as above (n. 4850, 4853).
4857. Behold, thy father-in-law goeth up to Timnah to
shear his flock. That this signifies that the Jewish Church
wished to take counsel for itself, is evident from the repre-
sentation of Judah, as the church that was with the nation
descended from Jacob, especially with Judah (see n. 4815,
4842, 4852), who is here called father-in-law, because there
was something of communication with a church represen-
tative of spiritual and celestial things, which is here the
daughter-in-law ; and from the signification of going up,
as some elevation, of which just above (n. 4853) ; and from
the signification of shearing the flock, as consulting for the
church, of which above (n. 4853) — the state of taking
counsel for it being Timnah (n. 4855). That this internal
sense is contained in these words, can by no means appear
from the letter ; for when they are read, the mind thinks
of Judah, Timnah, and the shearing of a flock ; but not of
spiritual things, which are separate from person, place, and
worldly use. And yet angels, because they are in spiritual
things, perceive nothing else by those words than such things
as have been told ; for when the literal sense passes into the
spiritual, such things perish as relate to person, place, and
the world ; and those take their place that relate to the
church, its state, and use therein. It appears indeed in-
192
GENESIS.
[No. 4857.
credible that it should be so, but this is because raan as
long as he lives in the world, thinks from the natural and
worldly things which are there, and not from spiritual and
celestial things ; and they who are immersed in corporeal
and earthly things do not know that there is anything spir-
itual and celestial, and still less that spiritual and celestial
things are distinct from worldly and natural ; when yet they
are distinct as the spirit of man is distinct from his body.
Neither do they know that the spiritual sense lives in the
literal sense, as the spirit of man in his body, and also that
the spiritual sense in like manner survives when the literal
sense perishes ; whence the internal sense may be called
the soul of the Word.
4858. And she put off from her the garments of her
widoivhood. That this signifies a simulation of truth from
good, is evident from the signification of a widow, as those
who are in truth without good, and still desire to be led by
good (see n. 4844). The garments with which widows were
clothed, represented such truth, and this because garments
signify truths (n. 2576, 4545, 4763). Hence to put off
those garments is to lay aside the representation of a widow,
that is, of truth without good ; and because she covered
herself with her veil, it means to simulate truth from good.
4859. And covered herself with her veil. That this sig-
nifies truth obscured, is evident from the signification of
covering herself or her face with her veil, as concealing,
and thus obscuring truth which pretended to be from good,
as just above (n. 4858) ; and this for the purpose of con-
junction with Judah. For when a bride first Approached
the bridegroom, she covered herself with a veil — as we
read of Rebekah when she came to Isaac (Gen. xxiv. 65) ;
and by this were signified appearances of truth (n. 3207).
For a wife signifies truth, and a husband good ; and as
truth does not appear as to its quality before it is conjoined
with its good, therefore for the sake of representing this
thing, the bride covered herself with a veil, on first seeing
No. 486o.] CHAPTER XXXVIII. VER. I2-I4. I93
her husband. The case is similar here with Tamar ; for
she regarded Shelah Judah's son as her husband, but be-
cause she was not given to him, she regarded his father in
his stead as one to perform the duty of a husband's brother.
Therefore she covered herself with a veil as a bride, and
not as a harlot, though Judah believed so, since harlots as
well were accustomed at that time to cover their faces —
as is evident from verse 15. The reason why Judah so re-
garded her was that the Jewish nation, which is there signi-
fied by Judah, regarded the internal truths of the represen-
tative church no otherwise than as a harlot ; and therefore
Judah was conjoined with her as with a harlot, but not so
Tamar with him. Because internal truths could not appear
otherwise to that nation, therefore truth obscured is here
signified by Tamar's covering herself with her veil. That
the truth of the church is obscured to them, is represented
also at this day by their covering themselves with veils in
their synagogues. There was a similar representation with 2
Moses, when the skin of his face shone as he came down
from Mount Sinai, so that he covered himself with a veil
whenever he spoke to the people (Exod. xxxiv. 28 to the
end). Moses represented the Word which is called the
Law (see the preface to Gen. xxiii.) ; for which reason it
is sometimes said the Law and the Prophets (as in Matt,
v. 17; xi. 13; xxii. 36, 40) ; and sometimes Moses and
the Prophets (as in Luke xvi. 29, 31 ; xxiv. 27, 44). By
the shining of the skin of his face was represented the in-
ternal of the Word, since the face is the internal (n. 358,
1999, 2434, 3527, 4066, 4796, 4797) — which because it is
spiritual is in the light of heaven. His veiling his face
whenever he spoke to the people, represented that internal
truth was covered to them, and thus obscured so that they
could not endure any light from it.
4860. And wrapped herself. That this signifies that thus
it was not acknowledged, is evident from the signification
of wrapping, as concealing, and thus not being acknowl-
edged— see what was said just above (n. 4859).
194
GENESIS.
[No. 4861.
4861. And sat in the gate of the fountains, which is by
the way to Timnah. That this signifies what is intermedi-
ate to the truths of the church and to falsities, is evident
from the signification of fountains, as truths of the church
from the Word ; for fountain in the universal sense is the
Word (n. 2702, 3096, 3424). In the gate of the fountains
is in the entrance to those truths ; and because the exter-
nal truths of the sense of the letter of the Word furnish an
entrance, they are the gate. But unless these truths are
made clear by internal truths, that is, by those of the inter-
nal sense, they present falsities with those who are in evil ;
wherefore what is intermediate to the truths of the church
and to falsities is here signified by the gate of the fountains.
By the way to Timnah is to the use of the church ; for
Timnah is the state of taking counsel for the church (see
n. 4855, 4857).
4862. For she saw that Shelah was grown up, and she
was not given unto him to wife. That this signifies discern-
ment that it [the truth of the representative church] could
not otherwise be conjoined with the religion in which the
posterity of Jacob was, particularly that from Judah, is evi-
dent from the signification of seeing, as discernment \^per-
spectio] (n. 2150, 2325, 3764, 3863, 4403-4421). That
the discernment here is that it could not otherwise be con-
joined with the religion in which the posterity of Jacob was,
particularly that from Judah, is because by Judah is signi-
fied that posterity (n. 4815, 4842, 4852), consequently
their religion, to which it was conjoined, because it could
not be conjoined with Shelah. By Shelah also is represented
what is idolatrous (n. 4825, 4826, 4845), with which the
truth of a representative church, which is Tamar, could not
be conjoined.
4863. Verses 15-18. And Judah saw her, and thought
her to be a harlot ; for she had covered her face. And he
turned aside unto her by the way, and said, Go to, I pray
t/iee, let me come in unto thee ; for he knew not that she
No. 4864 ] CHAPTER XXXVIII. VER. I5-18. I95
was his daughter-in-law. And she said, What wilt thou
give me, that thou may est come in unto me ? And he said,
I will send thee a kid of the goats from the flock. And she
said. Wilt thou give me a pledge, till thou send it i And he
said. What pledge shall I give thee ? And she said, Thy
signet, and thy cord, and thy staff that is in thy hand. And
he gave them to her, and came in tuito her; and she con-
ceived by hitn. "And Judah saw her " signifies how the
reHgion of the Jewish nation at that time regarded the in-
ternal things of the representative church ; " and thought
her to be a harlot " signifies not otherwise than as falsity ;
" for she had covered her face " signifies that interior things
were hidden to them. "And he turned aside unto her by
the way" signifies that it adjoined itself because it was such ;
" and said, Go to, I pray thee, let me come in unto thee "
signifies lust for conjunction ; " for he knew not that she
was his daughter-in-law " signifies that it did not perceive
it to be the truth of the representative church. "And she
said, What wilt thou give me, that thou mayest come in un-
to me?" signifies the reciprocal of conjunction with a con-
dition. "And he said, I will send thee a kid of the goats
from the flock " signifies a pledge of conjunction. "And
she said. Wilt thou give me a pledge, till thou send it? "
signifies the reciprocal if there is certainty. "And he said,
What pledge shall I give thee? " signifies that it was certain.
"And she said, Thy signet " signifies a token of consent ;
" and thy cord " signifies by truth ; " and thy staff that is
in thy hand " signifies by its power. "And he gave them
to her " signifies that it was thus certain ; " and came in
unto her " signifies conjunction ; " and she conceived by
him " signifies thus reception.
4864. And Judah saw her. That this signifies how the
religion of the Jewish nation at that time regarded the inter-
nal things of the representative church, is evident from the
signification of seeing, as apperceiving and understanding
(n. 2150, 2325, 2807, 3764, 3863), thus considering; and
196
GENESIS.
[No. 4864.
from the representation of Tamar, who is meant by " her,"
as a church representative of spiritual and celestial things
(n. 4829, 4831), here the internal of that church, because
the subject is the way in which that internal was regarded
and received by the religion of the Jewish nation ; and from
the representation of Judah, as peculiarly the Jewish nation
(n. 4815, 4842), consequently the religion of that nation;
for where that nation is mentioned in the Word, something
relating to its church is meant in the internal sense. For
the internal sense has no concern with the events and his-
tory of any nation, but only with its quality as to the things
of the church. From this it is plain that by Judah's seeing
her is signified how the religion of the Jewish nation at that
time regarded the internal things of a representative church.
4865. And thought her to be a harlot. That this signi-
fies nothing but falsity, is evident from the signification of
a harlot, as falsity (n. 2466, 2729, 3399) ; and thus it means
that the Jewish nation from its religion regards the internal
of the church not otherwise than as falsity. That a harlot
stands for falsity, is because marriage represents the heav-
enly marriage, which is of good and truth, the husband
representing good, and the wife truth ; and hence sons rep-
resent truths, and daughters goods ; and son-in-law and
daughter-in-law, father-in-law and mother-in-law, and the sev-
eral relationships, according to their degrees, represent those
things which are of the heavenly marriage. Therefore adul-
teries and harlotries, because they are opposite, signify evi?
and falsity ; and they are opposite in reality, for those who
spend their lives in adultery and harlotry care nothing for
good and truth. The reason is, that genuine marriage love
descends from the heavenly marriage, that is, from the mar-
riage of good and truth ; but adulteries and harlotries arise
from the conjunction of evil and falsity, which is from hell
2 (seen. 2727-2759). That the Jewish nation regarded, and
also at this day regards, the internal things of the church
not otherwise than as falsities, is what is signified by Judah's
No. 4866.] CHAPTER XXXVIII. VER. 15-18. I97
regarding Tamar his daughter-in-law not otherwise than as
a harlot, and by his conjoining himself with her as with a
harlot. By this origin of that nation is represented the
origin and quality of their religion. That this nation re-
gards the internal of the church as a harlot, or as falsity, is
very evident. As for example, if any one tells them that it
is an internal of the church that the Messiah — Whose com-
ing is predicted in the prophetic parts of the Word and
Whom they therefore expect — is the Lord, they utterly
reject it as false. If any one tells them that it is an inter-
nal of the church, that the Messiah's kingdom is not worldly
and temporal, but heavenly and eternal, they pronounce
this also to be false. If any one tells them that the rituals
of their church represented the Messiah and His heavenly
kingdom, they do not know what this means. If any one 3
tells them that the internal of the church is the good of
charity, and the truth of faith in doctrine and at the same
time in life, they regard it as not otherwise than false. And
so in all other instances. Nay, at the mere suggestion of
the church having an internal, they smile stupidly. The
reason is, that they are solely in externals, and indeed in
the lowest of externals, namely, the love of earthly things ;
for they above other men are in avarice, which is altogether
earthly. Such men cannot possibly regard the interior
things of the church in any other way ; for they are more
remote from heavenly light than the rest of mankind, and
so more than others in thick darkness.
4866. For she had covered her face. That this signifies
that interior things were hidden to them, is evident from
the representation of Tamar, as the representative church
(n. 4829, 4831) ; and from the signification of covering, as
being hid ; and from the signification of faces, as internals
(n. 358, 1999, 2434, 3527, 3573, 4066, 4326, 4796-4799).
From this it is plain that by her covering her face is signi-
fied that the interior things of the church were hidden to
them (see n. 4859, 4S65).
198
GENESIS.
[No. 4867.
4867. And he turned aside unio her by the way. That
this signifies that it [the religion of the Jewish nation] ad-
joined itself because it was of such a quality, is evident
from the signification of a way, as truth (see n. 627, 2333,
3123, 3142, 3477), and so, in the opposite sense falsity.
Here it means falsity because he regarded her as a harlot,
by whom falsity is signified, as may be seen just above (see
n. 4865). On this account also it is said that he turned
aside by the way ; for to turn aside is predicated of falsity
(n. 4815, 4816).
4868. And said, Go to, I pray thee, let me come in unto
thee. That this signifies lust for conjunction, is evident
from the signification of going or entering in unto any one,
as to be conjoined (n. 4820). That lust is meant such as
is that for conjunction with a harlot, is plain, and in the
internal sense with falsity. That the Jewish nation, which
is here signified by Judah (n. 4S15, 4842, 4864), regarded
the internal truth of the representative church not other-
wise than as falsity, and also at this day so regards it, can
be seen above (n. 4865). What is now to be shown is that
still this nation conjoined itself with that truth, yet not as
with a wife, but as with a harlot, that is, not as with truth
but as with falsity. Lust is predicated of conjunction with
2 falsity, just as of conjunction with a harlot. All those
conjoin themselves with internal truth as with a harlot, who
believe only the external sense of the Word, that is, only
its literal sense, and entirely reject all its internal, that is,
its spiritual sense ; but especially those who apply the ex-
ternal or literal sense of the Word to favor the lusts of the
love of self and of the world, or of rule and gain. They
who do this cannot but regard internal truth in this way ;
and if they conjoin themselves with it, they do so from lust
as for conjunction with a harlot. This is done especially
by those who are of the Jewish nation, and also by those
who in the Word are meant by Babylon ; but not by those
who indeed believe in simplicity the literal sense of the
No. 4868.] CHAPTER XXXVIII. VER. I5-18. I99
Word, and still live according to those things which are of
the internal sense, that is in love and charity, and thence in
faith — for these are of the internal sense of the Word —
and who also from the literal sense teach these things ; for
the internal and the external sense come together in the
two precepts — to love the Lord above all things, and the
neighbor as one's self. That the Jewish nation regard in- 3
ternal truth as a harlot, and that, if they conjoin themselves
with it, they do so from lust as for conjunction with a har-
lot, may be illustrated by the following examples. If they
are told that the Word is holy, even most holy, also that
every tittle therein is holy, they acknowledge it and con-
join themselves, but this from such lust ; for they believe
that it is holy in the letter, and not that by that means the
holy flows in with those who when they read it are in affec-
tion for good and truth. If they are told that many who 4
are named in the Word are to be venerated as holy — as
Abraham, Isaac, Jacob, Moses, Aaron, David — they ac-
knowledge it and conjoin themselves, but from such a lust ;
for they believe that those persons were chosen in prefer-
ence to others, that they are therefore holy, and that they
should for this reason be worshipped as deities ; when yet
they have holiness from no other source than this, that they
represented the Lord ; and a holy representative does not
at all affect the person. Moreover the life of every one
without distinction remains with him after death. If they S
are told that the ark that was with them, the temple, the
altar of burnt-offering, the altar of incense, the bread upon
the table, the candlestick with its lamps, the perpetual fire,
the sacrifices, the incenses, the oil, also the garments of
Aaron, especially the breastplate on which was the Urim
and Thummim, were holy, they acknowledge it and con-
join themselves, but from the same lust ; for they believe
that those things were holy in themselves, thus that the
wood, the stone, the gold, silver, bread, and fire were holy,
and this interiorly because Jehovah was in them, or that
200
GENESIS.
[No. 4868.
the holiness of Jehovah applied to them was actually in
them. This is their internal truth, which yet is relatively
falsity ; for the holy is only in good and truth, which is
firom the Lord in love to Him and in love toward the
neighbor, and thence in faith ; thus only in living subjects,
that is, in men who receive those things from the Lord.
6 Again, if it is told them that the Christian Church is one
with the church which was instituted with them, but that it
is internal, whereas theirs was external, so that when the
church instituted with them is stripped of its externals and
laid bare, the Christian Church comes to view, they do not
acknowledge this truth as anything but a harlot, that is, as
falsity. Nevertheless some of them, who are converted
firom Judaism to Christianity, conjoin themselves with that
truth, but also from the same lust. Such things in the
Word are often called whoredoms. In regard to those,
however, who are signified in the Word by Babylon, they
regard in a similar way the internal truths of the church ;
but because they are acquainted with internal things, and
also acknowledge them in childhood, but deny them in
adult age, they are described in the Word by foul adulteries
and abominable copulations ; for they are profanations.
4869. J^or he knew not that she was his daughter-in-law.
That this signifies that it did not apperceive it to be the
truth of the representative church, is evident from the sig-
nification of a daughter-in-law, as the truth of the church
adjoined to its good (see n. 4843). That it is the truth of
the representative church which is signified, is because by
Tamar, who is here the daughter-in-law, is represented a
church representative of spiritual and celestial things (see
n. 4829, 4831). On this subject see what was shown above
(n. 4865, 4866, 4868).
4870. And she said, What wilt thou give me, that thou
mayest come in unto me? That this signifies the reciprocal
of conjunction with a condition, is evident from the signifi-
cation of to come in unto me, as conjunction (n. 4820,
No. 4874] CHAPTER XXXVIII. VER. I5-18. 20I
4868). That it is the reciprocal with a condition, is plain
without explanation.
4871. And he said, I will send thee a kid of the goats
from the flock. That this signifies a pledge of conjunc-
tion is evident from the signification of a kid of the goats,
as the innocence of the external or natural man (n. 3519) ;
and because it is innocence, it is a pledge of marriage love,
or a pledge of conjunction ; for genuine marriage love is
innocence (n. 2736). Hence it was a custom received from
the ancients, when they went in anew unto their wives, to
send beforehand a kid of the goats, as is plain also from
what is related of Samson, in the Book of Judges : It came
to pass after a while, in the time of wheat harvest, that
Samson visited his wife with a kid of the goats ; and he
said, I will go in to my wife into the chamber (xv. i). In
like manner in the present case ; but as the promised kid
of the goats was not to be accepted, Tamar required a
pledge. It is said a pledge of conjunction, not a marriage
pledge, because on the part of Judah it was conjunction
like that with a harlot.
4872. And she said. Wilt thou give me a pledge, till thou
send it? That this signifies the reciprocal if there is cer-
tainty, is evident from what was said above by Tamar —
What wilt thou give me, that thou mayest come in unto
me? — as signifying the reciprocal of conjunction with a
condition (n. 4870), here the reciprocal in case of cer-
tainty, because the pledge was for certainty that the thing
promised would be given.
4873. And he said, What pledge shall I give thee?
That this signifies that it was certain, is evident from the
signification of a pledge, as certainty, of which just above
(n. 4872). That it was certain, is plain also from what
now follows — that the pledge was given.
4874. And she said, Thy signet. That this signifies a
token of consent, is evident from the signification of a sig-
net, as a token of consent. That a signet is a token of
202
GENESIS,
[No. 4874.
consent, is because by a signet decrees were confirmed in
ancient times ; and so by a signet confirmation itself is
properly signified, and testification that it is so. Tamar's
asking for his signet, cord, and staff, as a pledge that a kid
of the goats would be sent, which afterward she did not
accept, involves an arcanum which without the internal
sense can in no way be known. The arcanum is this : as
a kid of the goats signified what is of genuine marriage,
consequently what is internal — for everything genuine is
at the same time internal — and as there was not this on
the part of Judah, Tamar therefore did not accept a kid
of the goats, as is plain from what follows ; but instead of
it took an external, with which the internal of the church,
which is signified by Tamar, might be conjoined. The ex-
ternal of the church is signified by the signet, cord, and
staff — by the signet consent itself, by the cord external
truth, and by the staff the power of that truth ; those
things, also, are pledges of the conjunction of the external
2 or natural man. The conjunction of internal truth with the
external or with the outward religion of the Jewish nation,
is represented by the conjunction of Tamar with Judah, as
a daughter-in-law with her father-in-law under the pretext
of the duty of a husband's brother ; and the conjunction
of the religion of the Jewish nation with the internal of the
church, is represented by the conjunction of Judah with
Tamar, as with a harlot. The conjunctions also are alto-
gether of such a nature ; but their quality cannot so well
be explained to the apprehension. To angels and good
spirits however their quality is very manifest, for it is pre-
sented to them in the light of heaven, in which the arcana
of the Word lie open as in clear day — quite otherwise than
in the light of the world, which man has. In regard to
them only a few words will be said. The representatives
which were instituted with the posterity of Jacob were not
altogether like those in the Ancient Church, but were for
the most part like those in the church instituted by Heber,
No. 4875-] CHAPTER XXXVIII. VER. 15-18. 203
which was called the Hebrew Church. In this church were
several new kinds of worship, as burnt-offerings, sacrifices,
and other things, which were unknown in the Ancient
Church ; but the internal of the church was not conjoined
with these representatives in the same way that it was with
those of the Ancient Church. The manner, however, in
which the internal of the church was conjoined with the
representatives among the Jewish nation, and reciprocally,
is described in the internal sense by the conjunction of Ta-
mar with Judah, as a daughter-in-law with her father-in-law
under the pretext of the duty of a husband's brother ; and
by the conjunction of Judah with Tamar, as with a harlot.
In regard to the Hebrew Church see above (n. 1238, 1241,
1327, 1343. 3031. 4516, 4517) ; and in regard to the sac-
rifices in this church not being in the Ancient (see n. 923,
1128, 1343, 2180, 2818).
4875. And thy cord. That this signifies by truth, namely,
a token of consent, is evident from the signification of a
cord, as truth. That a cord denotes truth, is because it is
of things pertaining to garments, and by garments are in
general signified truths ; for as garments clothe the flesh, so
truths clothe good (see n. 297, 2132, 2576, 4545, 4763).
Among the ancients, therefore, everything with which they
were clothed signified some special and particular truth :
hence a tunic signified one truth, the outer garment
[chlamys'\ another, the outermost garment [^toga] another ;
the coverings of the head too, as the mitre and turban,
another ; also the coverings of the thighs and feet, as
breeches and stockings, another ; and so on. But a cord
signified outermost or lowest truth, being made of threads
twisted together, by which the determinations of such truth
are signified. A cord signifies such truth also in Moses :
Every open vessel which hath no covering bound with cord
upon it, is unclean (Num. xix. 15) — whereby was signified
that nothing should be indeterminate ; for whatever is inde-
terminate, is open. They are also outermost truths, to
204
GENESIS.
[No. 4875.
which interior truths are determined, and in which they
terminate.
4876. And thy staff that is in thy hand. That this sig-
nifies by its power, that is, of that truth, is evident from the
signification of a staff, as power, of which presently ; and
from the signification of a hand, as also power (n. 878,
3387, 3563). It is said, that is in thy hand, be-
cause the power of that lowest truth is signified, such as be-
longed to the religion of the Jewish nation, which here is
Judah. That power is predicated of truth, may be seen
above (n. 3091, 3563). A staff is mentioned many times
in the Word, and it is surprising that scarce any one at this
day knows that anything in the spiritual world was repre-
sented by it — as where Moses was commanded, whenever
miracles were wrought, to lift up his staff, by which means
also they were wrought. This was known also among the
Gentiles, as is evident from their fabulous tales in which
staffs are ascribed to magicians. That a stafT signifies power,
is because it is a support ; for it supports the hand and arm,
and through them the whole body ; wherefore a staff takes
on the signification of the part which it immediately sup-
ports, that is, the hand and arm, by both of which in the
Word is signified the power of truth. It will be seen also
at the end of the chapters, that the hand and arm corre-
2 spond to that power in the Greatest Man. That by a staff
was represented power, is plain, as already said, from what
is related of Moses, that he was commanded to take a staff
[or rod], with which he was to do miracles; and that he
took the rod of God in his hand (Exod. iv. 17, 20) ; that
when smitten by the rod, the waters in Egypt became blood
(Exod. vii. 15, 19, 20) ; that when the rod was stretched
out over the streams, frogs came up (Exod. viii. i-ii) ;
that when the dust was smitten by the rod, it became lice
(Exod. viii. 16-20) ; that when the rod was stretched out
toward heaven, there was hail (Exod. ix. 23) ; and that
when the rod was stretched out over the land, locusts came
No. 4876.] CHAPTER XXXVIII. VER. I5-18. 20$
up (Exod. X. 3-21). As the hand is the principal, by which
power is signified, and a rod the instrumental, therefore
miracles were wrought too when the hand was stretched
forth (Exod. x. 12, 13) ; when his hand was stretched forth
toward heaven, there was thick darkness over the land of
Egypt (Exod. X. 21, 22) ; and when his hand was stretched
forth over the sea Suph, by an east wind the sea was made
dry land ; and on again stretching forth his hand, the waters
returned (Exod. xiv. 2r, 26, 27). Moreover, when the 3
rock of Horeb was smitten with the rod, water came out
(Exod. xvii. 5, 6 : Num. xx. 7-10). When Joshua fought
against Amalek, Moses said U7ito Joshua, Choose us out men,
and go out, fighi with Amalek; tomorrow I will stand on
the top of the hill with the rod of God in my hand. . . .
And it came to pass, when Moses held up his hand, that
Israel prevailed ; and when he let down his hand, Amalek
prevailed (Exod. xvii. 9, 11). From these passages it is
very evident, that a rod or staff, like the hand, represented
power, and in the supreme sense the Divine omnipotence
of the Lord ; and it is also evident that at that time repre-
sentatives constituted the externals of the church ; and that
the internals, which are spiritual and celestial things such
as are in heaven, corresponded to them ; and that from
this correspondence was their efficacy. From this it is
also plain how irrational those are who believe that there
was any power infused into the staff or the hand of Moses.
That a staff is power in the spiritual sense, is plain also 4
from many passages in the prophets — as in Isaiah : Be-
hold, the Lord Jehovah Zebaoth doth take away from Je-
rusalem . . . staff and stay, the whole staff of dread, and
the whole staff of water (iii. i) — the staff of bread stand-
ing for support and power from the good of love, and the
staff of water for support and power from the truth of faith.
That bread is the good of love, may be seen above (n. 276,
680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735) ;
and that water is the truth of faith (n. 28, 680, 739, 2702,
206
GENESIS.
[No. 4876.
3058, 3424). The staff of bread is mentioned in like
manner in Ezekiel (iv. 16; v. 16; xiv. 13: and Ps. cv.
5 16). Again in Isaiah : Thus said ihe Lord Jehovih Zeba-
oth, O My people that dwellest in Zion, be not afraid of
Asshur ; he shall smite thee with a rod, and shall lift up his
staff upon thee, in the way of Egypt. . . . Jehovah . . .
shall stir up against him a scourge, as in ihe slaughter of
Midian at the rock of Oreb ; and his staff shall be over the
sea, and he shall lift it up in the way of Egypt (x. 24, 26)
— where staff stands for power from reasoning and outward
knowledge, such as is the power of those who, from out-
ward knowledges, reason against the truths of faith and
either pervert or make nothing of them. This is signified
by the rod with which Asshur shall smite, and by the staff
which he shall lift up in the way of Egypt. That by As-
shur is meant reasoning, may be seen above (n. 1186) ;
and that by Egypt is meant outward knowledge (n. 1164,
6 1165, 1186, 1462). So too in Zechariah : The pride of As-
syria shall be brought down, and the staff of Egypt shall
depart away (x. 11). In Isaiah : Thou hast trusted on the
staff of a bruised reed, even upon Egypt ; whereon if a man
lean, it will go into his hand, and pierce it (xxxvi. 6).
Egypt stands for outward knowledges, as above ; power
from them in spiritual things is the staff of a bruised reed ;
the hand which it goes into and pierces, is power from the
Word. Again : Jehovah hath broken the staff of the wicked,
the rod of the rulers (xiv. 5) — where staff and rod niani-
7 festly stand for power. In Jeremiah : All ye that are round
about Moab, bemoan him, and . . . say, How is the strong
staff broken, tne beautiful staff! (xlviii. 1 7) — the strong staff
standing for power from good, and the beautiful staff for
8 power from truth. In Hosea : My people ask counsel of
their wood, and their staff will answer them ; for the spirit
of whoredom hath caused them to err (iv. 12). Asking
counsel of wood means consulting evils ; the staff's answer-
ing means that falsity is thence, which has power from the
No. 4879O CHAPTER XXXVIH. VER. I5-I8. 20"
evil which they confirm ; the spirit of whoredom stands for
a life of falsity from evil. In David : Yea, though I walk
through the valley of the shadow of death, I will fear no
evil ; for Thou art with me ; Thy rod and Thy staff, they
comfort me (Ps. xxiii. 4). Thy rod and Thy staff stand
for the Divine truth and good, which have power. Again :
The staff of wickedness shall not rest upon the lot of the
just (Ps. cxxv. 3). Again : Thou shall break them with a
rod of iron ; thou shall dash them in pieces like a potter's
vessels (Ps. ii. 9). A rod of iron stands for the power of
spiritual truth in natural, for all natural truth in which there
is spiritual truth, has power : iron is natural truth (n. 425,
426). So also in the Apocalypse: He that overcomeih,
and keepeth My works unto the end, to him will I give power
over the nations ; and he shall rule them with a rod of iron ;
as the vessels of a potter shall they be broken to shivers (ii.
26, 27 ; and also xii. 5 ; xix. 15). Because a staff repre-
sented the power of truth, that is, the power of good through
truth, therefore kings had sceptres, which were made like
short staffs ; for by kings the Lord is represented as to
truth, the Divine truth being the very essence of royalty
(n. 1672, 1728, 2015, 2069, 3670, 4581). The sceptre sig-
nifies the power belonging to them, not by dignity, but by
the truth which should rule, and no other truth tlian that
from good ; and so principally the Divine truth, and with
Christians the Lord, from Whom is all Divine truth.
4877. And he gave them to her. That this signifies that
thus it was certain, is evident from the signification of the
pledge which Tamar requested and which was given to her,
as what is certain, of which above (n. 4872, 4873).
4878. And came in unto her. That this signifies con-
junction, is evident from the signification of coming or
entering in unto any one, as conjunction, of which also
above (n. 4820, 4868, 4870).
4879. And she conceived by him. That this signifies re-
ception thereby, is evident from the signification of con-
208
GENESIS.
[No. 4879.
ceiving, as reception (n. 3860, 3868, 3919) ; but what the
quahty of the reception was, may be seen above (n. 4874).
4880. Verses 19-23. And she arose, and wetit, and put
off her veil from her, and put on the garments of her wid-
owhood. And Judah sent the kid of the goats by the hand
of his cotnpanion the Adtillamite, to receive the pledge from
the woman's hand ; but he found her not. And he asked
the men of that place, saying. Where is the harlot that was
at the fountains by the way side ? And they said. There
hath been no harlot here. And he returned to Judah, and
said, I have not found her ; and also the men of the place
said, There hath been no harlot here. And Judah said.
Let her take it to her, lest we be put to shame ; behold, I
sent this kid, and thou hast not found her. " And she
arose " signifies elevation ; "and went " signifies life ; "and
put off her veil from her " signifies that what was obscure
was dissipated ; " and put on the garments of her widow-
hood " signifies intelligence. " And Judah sent the kid of
the goats " signifies a marriage pledge ; " by the hand of
his companion the Adullamite " signifies by falsity ; " to
receive the pledge from the woman's hand " signifies in the
place of external pledges ; " but he found her not " signi-
fies because there was not anything of marriage on his part.
" And he asked the men of that place, saying " signifies
that truths were consulted ; " Where is the harlot " signifies
whether it was falsity ; " that was at the fountains by the way
side " signifies that it appeared as truth. "And they said "
signifies perception from truths ; " There hath been no har-
lot here " signifies that it was not falsity. " And he re-
turned to Judah " signifies reflection ; " and said, I have
not found her" signifies that by falsity this cannot be dis-
covered ; " and also the men of the place said, There hath
been no harlot here " signifies perception from truths that
it was not falsity. " And Judah said. Let her take it to
her " signifies that it was indifferent to him ; " lest we be
put to shame " signifies although it was a disgrace ; " be-
No. 4882.] CHAPTER XXXVni. VER. 2og
hold, I sent this kid " signifies that it is enough that there
is a pledge; "and thou hast not found her "signifies if
there is not anything of marriage.
4881. Afitf she arose. That this signifies elevation, is
evident from the signification of arising, as involving some
elevation (n. 2401, 2785, 2912, 2927, 3171, 4103). The
elevation which is signified by arising is in the spiritual
sense an elevation from an obscure state into a clearer, as
from a state of ignorance into one of intelligence ; for in
this way man is elevated from a state of the light of the
world into a state of the light of heaven.
4882. And went. That this signifies life, is evident from
the signification of going, as living (n. 3335, 3690). That
going in the internal sense is living, appears indeed rather
remote or abstracted from the ideas of thought in which
man is, and this because man is in space and in time, and
has formed the ideas of his thought therefrom — as his idea
of going, advancing, journeying, travelling, and moving. As
these actions exist in space, and also in time, and as space
and time therefore are inwoven in his ideas concerning
them, it is difficult for man to apprehend that states of life
are signified by them. But when the idea from space and
time concerning them is separated or put off, there results
the spiritual thing which is signified. For in the spiritual
world or in heaven, nothing of space or time enters the
ideas, but instead what concerns the state of life (n. 1274,
1382, 2625, 2788, 2837, 3356, 3404, 3827, 4814). It ap-
pears indeed to spirits and angels that they also advance
and move from place to place, and indeed just as appears
to men ; but still it is changes of the state of hfe that
produce that appearance ; just as it appears to them, as
well as to men, that they live from themselves, when yet
they do not live from themselves, but from the Divine of
the Lord from Whom is the all of life. These appearances
with angels are called real, because they appear as if they
leally were. I have sometimes spoken with spirits about 2
2IO
GENESIS.
[No. 4882.
these appearances ; and those who are not in good, and
consequently not in truth, are unwilling to hear that it is an
appearance that they live of themselves, for they wish to
live of themselves. But besides their being shown by liv-
ing experience that they do not live of themselves, and
that progressions from place to place are changes and pro-
gressions of the state of life, they were also told that they
might be satisfied with not knowing but that they had life
from themselves, as they could have no more if the life in
them were really from themselves ; but that still it is better
to know how the case really is, because then they are in
truth, and if in truth, they are also in the light of heaven,
since the light of heaven is truth itself which is from the
Divine of the Lord ; and thus they would neither claim
good for themselves, nor would evil adhere to them. The
angels are in that truth, not only by knowledge, but also by
3 perception. That times and spaces in the spiritual world
are states of life, and that the all of life is from the Lord,
may be evident from the following experience. Every
spirit and angel sees the good at the right, and the evil at
the left, and this to whatever quarter he turns. In this way
the good and the evil appear to him if he looks toward the
east, and so if he looks to the west, or to the south or
the north. This is true of every spirit and angel ; so that
if two were looking, one toward the east, and the other
toward the west, still to both the good would appear on the
right, and the evil on the left. The appearance is the same
to those who are remote from the spirits seen, even though
these should be behind them. From this it may clearly be
concluded that the all of life is from the Lord, or that the
Lord is in the life of every one ; for the Lord appears there
as the sun, and on His right are the good, or the sheep,
and on His left are the evil, or the goats. Hence it is sim-
ilar with every one, because, as already said, the Lord is the
all of life. This cannot but seem a paradox to man, be-
cause, as long as he is in the world, he has ideas from
No. 4884 ] CHAPTER XXXVIII. VER. I9-23. 211
worldly things, and consequently from space and time ;
whereas in the spiritual world, as said above, the ideas are
not from space and time, but from the state of affections
and thoughts therefrom. From this also it is that spaces
and times in the Word signify states.
4883. And put off her veil ffo?n her. That this signifies
that what was obscure was dissipated, is evident from the
signification of covering herself with her veil, as obscuring
the truth, of which above (n. 4859) ; hence to put off the
veil is to dissipate that obscurity.
4884. And put on the garjttenis of her widowhood. That
this signifies intelligence, is evident from the signification
of a widow, as one who is in truth without good, but still
desires to be led by good — of which above (n. 4844) ;
and from the signification of garments, as truths (n. 297,
2576, 4545, 4763). That these things taken together sig-
nify intelligence, is because nothing but truths constitute
intelligence, since those who are in truths from good, are
in intelligence ; for the intellectual mind is by truths
from good in the light of heaven, and the light of heaven
is intelligence, because it is Divine truth from Divine good.
A further reason why putting on the garments of widow-
hood here signifies intelligence is, that a widow in the gen-
uine sense is one who is in truth, and desires to be led by
good into the truth of intelligence — as was shown also
above (n, 4844), and so into intelligence. That it may be 2
known how this is, it must be briefly explained. The truth
in man is not the truth of intelligence, until it is led by
good ; and when it is led by good, it then first becomes the
truth of intelligence. For truth has not life from itself but
from good, and it has life from good when man lives accord-
ing to truth ; for then it infuses itself into man's will, and
from his will into his actions, thus into the whole man.
The truth which man only knows or apprehends, remains
outside of his will, and so outside of his life ; for man's will
is his life. But when man wills the truth, it is then on the
212
GENESIS.
[No. 4884.
threshold of his life ; and when from willing he does it,
then the truth is in the whole man ; and when he does it
frequently, it not only recurs from habit, but also from
affection, and so from freedom. Let any one who pleases,
consider whether man can be imbued with anything but
that which he does from will. That which he only thinks
and does not do, and still more that which he thinks and
is not willing to do, is merely outside of him, and is also
dissipated like chaff by the slightest wind, as it is in fact
dissipated in the other life ; from which it may be known
what faith is without works. From these things it is now
plain what the truth of intelligence is, namely, that it is
truth which is from good. Truth is predicated of the un-
derstanding, and good of the will, or what is the same, truth
is of doctrine and good is of life.
4885. And Judah sent the kid of the goats. That this
signifies a marriage pledge, is evident from the signification
of a kid of the goats, as a pledge of marriage love, or a
pledge of conjunction, of which above (n. 4871).
4886. By the hand of his companion the Adullaniite.
That this signifies by falsity, is evident from the represen-
tation of Hirah the Adullamite, who was the companion of
Judah, as falsity (n. 4817, 4854).
4887. To receive the pledge from the woinan^s hand.
That this signifies in the place of external pledges, is evi-
dent from the signification of the signet, cord, and stafT,
which were the pledge, as pledges of the conjunction of the
external or natural man, and thus external pledges (see
n. 4874)-
4888. But he found her not. This signifies because
there was not anything of marriage on his part, namely, on
the part of Judah ; for he came in unto her, not as to a
wife, but as to a harlot ; for which reason Tamar did not
wish a kid of the goats, by which a marriage pledge was
signified (n. 4885). Nor, indeed, was there anything of
genuine marriage on the part of Tamar ; for her conjunc-
No. 4893-] CHAPTER XXXVIII. VER. I9-23. 2I3
tion was that of a daughter-in-law with her father-in-law
under the pretext of the duty of a husband's brother.
These things are signified by his not finding her.
4889. And he asked the mefi of ihat place. That this
signifies that truths were consulted, is evident from the sig-
nification of asking, as consulting ; and from the significa-
tion of men, as truths (n. 265, 749, 1007, 3134, 3309).
The men of the place are truths as to the state of that
thing, for place is state (n. 2625, 2837, 3356, 3387).
4890. IVhere is tlie harlot. That this signifies as to
whether it was falsity, is evident from the signification of a
harlot, as falsity (n. 4865).
4891. That was at the fountains by the way side. That
this signifies that it appeared as truth, is evident from the
signification of fountains, as the truths of the church (see
n. 2702, 3096, 3424, 4861). It is said by the way side, be-
cause a way is predicated of truth, and in the opposite
sense of falsity (n. 627, 2333, 3123, 3142) ; and as it is
asked, where is the harlot that was at the fountains by the
way side, thereby is signified whether it was falsity which
appeared as truth.
4892. And they said. That this signifies perception
from truths, is evident from the signification of saying, in
the historic parts of the Word, as perceiving (see n. 1791,
1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3509).
That it is perception from truths, is because the men of the
place said, and that the men of the place are truths, may
be seen just above (n. 4889).
4893. There hath been no harlot here. That this signifies
that it was not falsity, is evident from the signification of a
harlot, as falsity, as above (n. 4890). What these things,
which have thus far been explained as to the signification
of the words, involve in a series, may be plain to some de-
gree from what has been said above (n. 4865, 4868, 4874) ;
and moreover they are things which cannot be compre-
hended unless the nature is known of the conjunction be-
214
GENESIS.
[No. 4893.
tween internal truth and the external truth of the Jewish
Church, both on the part of the internal truth represented
by Tamar, and on the part of the external represented by
Judah. These being unknown they would if explained
farther fall into shade, and thus into no idea of the under-
standing ; for the understanding, which is the sight of the
internal man, has its light and its shade, and those things
fall into its shade which do not coincide with what it has
had some notion of before. Yet all these particulars in a
series, with innumerable things which cannot even be com-
prehended by man, enter clearly into the light of the un-
derstanding of the angels. From this then it is plain how
great and how excellent is angelic intelligence in compari-
son with that of man.
4894. And he returned to Judah. That this signifies
reflection, may be evident from this, that by the Adullamite
the companion of Judah is signified falsity (n. 4817, 4854,
4886) ; and when falsity is said to return and to relate what
had happened, as is here said of the companion of Judah,
nothing else is signified than recalling to mind, and reflec-
tion how the case is.
4895. And said, I have not found her. That this signi-
fies that by falsity this cannot be discovered, is evident
from the signification of not having found, as not having
discovered ; and because the Adullamite says this, by whom
falsity is signified, as above (n. 4S94), it follows that by his
saying, I have not found her, is signified that falsity could
not discover it, or that this cannot be discovered by falsity.
4896. And also the men of the place said, There hath
been no harlot here. That this signifies perception from
truths that it was not falsity, is evident from what was said
just above (n. 4892, 4893), where similar words occur.
4897. And Judah said, Let her take it to her. That this
signifies that it was indiflerent to him, may be evident from
the affection in these words, as indignation and thence in-
difference.
No. 4899 ] CHAPTER XXXVIII. VER. I9-23. 21$
4898. Lesf ive he put to shame. That this signifies al-
though it was a disgrace, is evident from the signification of
being put to shame, as disgrace.
4899. Behold, I sent this kid. That this signifies that it
is enough that there is a pledge, is evident from the signifi-
cation of a kid of the goats, as a pledge of marriage love,
or of conjunction (n. 4871) ; here only a pledge, because
the kid was not accepted, for the reason — of which above
— that there was nothing of marriage ; and, as this was the
reason, therefore by, thou hast not found her, is signified
if there is not anything of marriage ; this also flows from
indifierence, of which above (n. 4897). It is needless to
explain these things any farther, for the reason stated above
(n. 4893), that they would fall into the shade of the under-
standing ; and whatever falls into that shade, falls into un-
belief— as for instance that there must be a marriage rela-
tion in order that there may be a church, namely, the mar-
riage relation between truth and good ; and also that there
must be an internal in the external ; and that without the
two there is nothing of a church. In the present words
the internal and external in the Jewish Church are described
in the internal sense, and it is shown that as to that nation
there was not anything internal in the external ; but that in
respect to the statutes and laws, abstracted from the nation,
there was. Who at this day has any other belief than that 2
there was a church with the Jewish people, and also that
this nation was chosen and loved above all others, chiefly
because so many and so great miracles were wrought among
them, and because so many prophets were sent to them,
and also because they had the Word ? When yet that na-
tion in itself had nothing of a church, for it was not in
any charity, did not know even what genuine charity was,
and had also no faith in the Lord. They knew indeed that
He was to come, but supposed that it was to exalt them
above all in the whole world ; and because this was not
done, they entirely rejected Him, being unwilling to know
2l6
GENESIS.
[No. 4899.
anything about His heavenly kingdom. These things, which
are the internals of the church, that nation did not ac-
knowledge even in doctrine, still less in life. From these
things alone it may be concluded that there was nothing of
3 the church in that nation. It is one thing for the church
to be with a people, and another for the church to be in a
people — as for example, the Christian Church is with those
who have the Word, and from doctrine preach the Lord ;
but still there is nothing of the church in them, unless they
are in the marriage of good and truth, that is, unless they
are in charity toward the neighbor, and thence in faith ;
thus unless the internals of the church are in the externals.
The church is not in those who are only in externals sepa-
rate from internals, neither is it in those who are in faith
separate from charity, nor in those who acknowledge the
Lord from doctrine, and not from life. Hence it is plain
that it is one thing for the church to be with a people, and
4 quite another to be in the people. In the internal sense of
this chapter is described the church as it was with the Jew-
ish nation, and as it was in that nation. The quality of the
church with that nation is described by the conjunction of
Tamar with Judah under the pretext of the duty of a hus-
band's brother, and the quality of the church in that na-
tion, is described by the conjunction of Judah with Tamar
as with a harlot. But a more particular description of these
things is omitted for the reason spoken of above, since they
would fall, as already said, into the shade of the under-
standing. That the shade of the understanding is in these
things, may be evident from this, that at this day scarce any
one knows what the internal of the church is. And who
knows that charity toward the neighbor consists in willing,
and from willing in acting, and hence that faith consists in
perceiving? When this is unknown, and especially when
it is denied, as it is by those who make faith saving without
the works of charity, into what shade must those things
fall which are here said in the internal sense concerning the
No. 4900.] CHAPTER XXXVIII. VER. 24-26. 21/
conjunction of what is internal with the external of the
church with the Jewish nation and in that nation ! They
who do not know that charity is the internal and thus the
essential of the church, stand very remote from the first
step toward the understanding of such things, and there-
fore very far from the innumerable and ineffable things that
are in heaven, where the things relating to love to the Lord
and to love toward the neighbor are the all of life, and
consequently the all of wisdom and of intelligence.
4900. Verses 24-26. A>id it came io pass about three
months after, that it was told Judah, saying, Tamar thy
daughter-in-law hath played the harlot; and moreover, be-
hold, she is with child by whoredotn. And Judah said.
Bring her forth, and let her be burnt. When she was
brought forth, she sent to her father-in-law, saying. By the
man whose these are, atn I with child ; and she said. Dis-
cern, I pray thee, whose are these, the signet and the cord
and the staff. And Judah acknowledged them, and said,
She is more fust than I ; forasmucli as I gave her not to
Shelah my son. And he added no further to knoiv her.
" And it came to pass about three months after " signifies
a new state ; " that it was told Judah " signifies communi-
cation ; " saying, Tamar thy daughter-in-law hath played
the harlot " signifies perception then that it is false that
anything of marriage exists between them ; " and moreover,
behold, she is with child by whoredom " signifies and that
anything can be produced thence. " And Judah said " sig-
nifies sentence from the religion in which the Jewish nation
was ; " Bring her forth, and let her be burnt " signifies that
it ought to be extirpated. " When she was brought forth "
signifies that it was nearly effected ; " she sent to her father-
in-law " signifies insinuation ; " saying. By the man whose
these are, am I with child " signifies that such a quality was
in their religion ; " and she said. Discern, I pray thee,
whose are these, the signet and the cord and the staff"
signifies that it might be known from the pledges. " And
2l8
GENESIS.
[No. 4900.
Judah acknowledged them " signifies that he admitted to
be his own ; " and said, She is more just than I " signifies
that there was no conjunction of the external with the in-
ternal, but of the internal with the external ; " forasmuch
as I gave her not to Shelah my son " signifies because the
external was of such a quality. "And he added no further
to know her " signifies that there was no conjunction any
more.
4901. And it came to pass about three months after.
That this signifies a new state, is evident from the signifi-
cation of three, as what is complete, and hence the last
and the first, or the end and the beginning, together (see
n. 1825, 2788, 4495) ; and from the signification of month,
as state (n. 3814). For all periods of time, in the internal
sense, signify states, as hour, day, week, month, year, age ;
and also the lesser divisions of time, as noon, evening,
night, and morning, which are times of the day ; and as
summer, autumn, winter, and spring, which are times of the
year ; and also the several periods of life, as infancy and
childhood, youth, adult age, and old age ; all of which limes
with others, signify states. What states are, may be seen
above (n. 4850). That times signify states, is because
times do not exist in the other life. The progression of
the life of spirits and angels appears indeed as in time ;
but they have no thought from times, as men in the world
have ; their thought is from states of the life, and this with-
out notion of times. The reason of this is, that the pro-
gressions of their life are not distinguished into diff"erent
ages, for there they do not grow old, and there are no days
or years, because their sun, which is the Lord, is always
rising and never sets. Hence no notion of time enters
their thoughts, but only a notion of state and its progres-
sions— notions being taken from the things that are and
exist before the senses. These things must needs seem
paradoxical, but only for the reason that man in every idea
of his thought, has somewhat adjoined from time and
No. 4903 ] CHAPTER XXXVIII. VER. 24-26. 2ig
space. From this source is his memory and recollection,
and also his lower thought, the ideas of which are called
material. But that memory, out of which come such ideas,
is quiescent in the other life. They who are in that life are
in an interior memory, and in the ideas of its thought ; and
thought from this latter memory has not times and spaces
adjoined to it, but states and their progressions instead.
Thus also they correspond, and in consequence of such
correspondence times in the Word signify states. That
man has an exterior memory which is proper to him in the
body, and also an interior memory which is proper to his
spirit, may be seen above (n. 2469-2494). That by 4
" about three months after," is signified a new state, is be-
cause by months, into wliich also times in the world are
distinguished, is signified state, and by three is signified the
last and the first, or the end and the beginning, together, as
said above. Because in the spiritual world there is a con-
tinual progression of states from one into another, and con-
sequently in the last or end of every state there is a first or
beginning, hence a continuation, therefore by the words,
about three months after, is signified a new state. It is
similar also in the church, which is the spiritual world or
the Lord's kingdom on earth, the last of the church with
one nation being always the first of the church with another.
Because the last is thus continued into the first, it is sev-
eral times said of the Lord, that He is the Last and the
First (as in Isaiah xli. 4 ; xliv. 6 : Apoc. xxi. 6 ; xxii.
13) ; and thereby in the relative sense is signified what is
perpetual, and in the supreme sense what is eternal.
4902. T/iaf it was told Jiidah. That this signifies com-
munication, is evident from the signification of being told,
as communication, of which above (n. 4856).
4903. Saying, Tamar thy daughter-in-law hath played
the harlot. That this signifies perception then that it is
false that anything of marriage exists between them, is evi-
dent from the signification of saying in the historic parts
220
GENESIS.
[No. 4903.
of the Word, as perception, of which above (n. 4892) ;
and from the signification of playing the harlot, as falsity
(n. 2466. 2729, 3399, 4865) ; and from the representation
of Tamar, as the internal of the representative church, of
which also above (n. 4864) ; and from the signification of
daughter-in-law, as the truth of the church (n. 4843, 4869).
Hence by the words, " Saying, Tamar thy daughter-in-law
hath played the harlot," is signified perception then that it
is false that anything of marriage exists between them.
How these things are in the series, may be seen above
(n. 4864-4866), namely, that the Jewish nation from their
religion perceived the internal of the church simply as a
harlot, and its preaching and life according to it, simply as
whoredom. For they who are in the external alone with-
out the internal, do not otherwise regard the internal of the
church, since they call that false which is true, and that true
which is false. The reason is, that no one can see from
the external alone, whether a thing be false or true, but
only from the internal. There must be internal sight to
judge of those things which are of external sight, and the
internal sight in order to do this must be wholly in the light
of heaven ; and it is not in the light of heaven, unless it is
in faith in the Lord, and from that faith reads the Word.
2 That the Jewish nation were in the external without the in-
ternal, and therefore believed truth to be falsity, and falsity
truth, is very evident from their teaching, that it was allow-
able to hate an enemy ; and also from their life, that they
hated all who were not of their religion. They even be-
lieved that they were pleasing and serving Jehovah, when
they treated the Gentiles with barbarity and cruelty, expos-
ing their bodies after they had been slain to be devoured
by birds and wild beasts, cutting them in two while alive
with saws, lacerating them with harrows and axes of iron,
and making them pass through the brick-kiln (2 Sam. xii.
31). Moreover, it was in accordance with their teachings,
to treat in almost the same way a companion who for any
No. 4904-] CHAPTER XXXVIII. VER. 24-26.
221
cause was declared an enemy. Thus it may be plainly evi-
dent that there was nothing internal in their religion. If
any one had then said to them that such things were con-
trary to the internal of the church, they would have re-
plied that this internal was false. That they were merely
in externals, were wholly ignorant of what the internal is,
and led a life contrary to the internal, is plain also from
what the Lord teaches in Matthew (v. 21-48).
4904. And f/wreover, behold, she is with child by whore-
dom. That this signifies, and that anything can be pro-
duced thence, is evident from the signification of bearing in
the womb or being with child, as producing something ; for
by seed is signified the truth of faith, and by conception
its reception, whence by bearing in the womb or being with
child is signified producing ; and from the signification of
whoredom, as falsity, namely, from their religion, as above
(n. 4903). From this it is plain, that by these words,
" Saying, Tamar thy daughter-in-law hath played the harlot ;
and moreover, behold, she is with child by whoredom," is
signified perception that it is false that anything of mar-
riage exists between them, and that anything can be pro-
duced thence. To be produced, when predicated of the
church, has reference to the good which is produced by
truth ; and it is then produced when truth passes through
the understanding into the will, and from the will into act.
For the seed, as said above, is the truth of faith, and con-
ception is reception, and reception is effected when truth
which is of the understanding, passes into good which is of
the will, or when truth which is of faith, passes into good
which is of charity ; and when it is in the will, it is in its
■womb, and is then first produced ; and when man is in
good in act, that is, when he produces good from the will,
and so from enjoyment and freedom, it goes forth from the
womb or is born — which is also meant by being reborn
or regenerated. From this it is plain what is signified in
the spiritual sense by being with child. Here, however,
222
GENESIS.
[No. 4904.
the contrary is signified — that nothing of good could be
produced ; for that nation, which is here described, was not
in any truth, because not in any internal of the church, but
2 in falsity. That to be reborn or regenerated, that is, to
be made an internal man, was a thing wholly unknown to
that nation, and consequently that it seemed to them as a
harlot, is evident from Nicodemus, who was a ruler of the
Jews (John iii. 1-13) ; for he said, How can a man be
born when he is old 7 Can he enter a second time into his
mother's womb? (verse 4.) It is known that the Lord
opened the internal things of His kingdom and church, but
still those internal things were known to the ancients — as,
that man should be reborn in order to enter into life ; and
that he should then put off the old man, that is, the loves
of self and of the world with their lusts, and should put
on the new, that is, love toward the neighbor and to God ;
and also that heaven was in the regenerate man — besides
other internal things. These things were known to those
who belonged to the Ancient Church, but they were led to
them by external things which were representative. As such
things however were entirely lost with the Jewish nation,
the Lord therefore taught them, but abolished the repre-
sentatives themselves, because the most of them had re-
spect to Himself; for the image must vanish when the
3 form itself appears. He established therefore a new church,
which should not, like the former, be led by representatives
to internal things, but should know them without represen-
tatives ; and He enjoined instead only a few external ob-
servances— Baptism and the Holy Supper — Baptism, that
by it regeneration might be remembered ; and the Holy
Supper, that by it might be remembered the Lord, and His
love toward the whole human race, and the reciprocal love
of man to Him. These things are said that it may be
known that the internal things of the church, which the
Lord taught, were known to the ancients, but were so en-
tirely lost with the Jewish nation, that they were regarded
simply as falsities.
No. 4907.] CHAPTER XXXVIII. VER. 24-26. 223
4905. Atld Jittfah said. That this signifies sentence
from the religion in which the Jewish nation was, is evident
from the representation of Judah, as the religion of the
Jewish nation (n. 4864). That sentence from this is signi-
fied, is plain from what now follows.
4906. Bring her forth, and let her be burnt. That this
signifies that it ought to be extirpated, namely, the internal
of the church which is represented by Tamar, is evident
from the signification of bringing her forth and burning
her, as extirpating. Bringing forth is predicated of the
truth, and burning of the good, which was to be extirpated.
That burning is predicated of the extirpation of good, is
evident from many passages in the Word ; and the reason
of it is, that fire and flame in the spiritual sense mean good,
and hence heat means affection for good ; but in the op-
posite sense fire and flame stand for evil, and heat thence
for affection for evil (n. 1297, 1861, 2446). Good also
actually is spiritual fire, from which comes the spiritual
heat which vivifies, and evil is the fire and hence the heat
which consumes. That the good of love is spiritual fire,
and that affection for that good is spiritual heat, will be very
evident to one who attends and reflects ; for if he reflect
whence man has vital fire and heat, he will find that it is
from love ; since as soon as love ceases, the man grows
cold, while the more he is in love, the warmer he grows.
Unless man's vital principle were from this origin, he could
have had no life at all. This spiritual fire or heat which
produces life, however, becomes a burning and consuming
fire with the evil ; for with them it is turned into that kind
of fire. With animals devoid of reason too, spiritual heat
flows in and produces life, but life according to the recep-
tion in their organic forms, for which reason their knowl-
edges and affections are connate, as with bees and the rest.
4907. When she was brought forth. That this signifies
that it was nearly effected, that is, its extirpation, is evident
from the signification of being brought forth and burnt, as
224
GENESIS.
[No. 4907.
being extirpated, of which just above (n. 4906). Here
therefore by being brought forth to be burnt, is meant that
extirpation was nearly effected.
4908. She sent to her father-in-law. That this signifies
insinuation, namely, that she was with child by him, is evi-
dent from the series, from which this meaning results.
4909. Saying, By the man whose these are, am I with
child. That this signifies that such a quality was in their
religion, is evident from the representation of Judah, who
here is the man, as the religion of the Jewish nation (n.
4864, 4905) ; and from the signification of bearing in the
womb or being with child, as being produced (n. 4904) ;
in this passage, however, being in it ; for what is produced,
that is within, for it is that which is conceived. This prod-
uct is the first efiect, which because efficient is called a
cause, from which is further effect, of which above (see
n. 4904). What was in their religion, may be evident from
what was said above (n. 4899), and also from what follows.
4910. And she said, Discern, I pray thee, ivhose are
these, the signet and the cord and the staff. That this sig-
nifies that it might be known from the pledges, is evident
from the signification of the signet, cord, and staff, as
I)ledges of the conjunction of the external or natural man
(see n. 4874, 48S7).
49 n. Atid Judah acknowledged them. That this signifies
that he admitted to be his own, is evident from the signifi-
cation of acknowledging, as admitting, and this because
from the pledges he acknowledged that it was his own. In
this passage the genius of that nation is described, which is
such that though they reject the internal of the church as
false, yet when it is insinuated into them that it is theirs,
they accept and admit it. They who are in the filth of
loves, that is, in avarice, and at the same time in self-love,
as this nation is, cannot elevate the mind's view and see
truth from any other source than self; when it is attributed
to themselves, they admit it. For example, if they are told
No. 49'i ] CHAPTER XXXVIII. VER. 24-26. 22$
that the Word in itself is Divine, and contains arcana of
heaven, and also such arcana as can be comprehended
only by angels, they admit this to be truth, since they re-
gard the Word as their own, because it was for them,
among them, and treats of them in the letter ; but if the
arcana or spiritual truths themselves are disclosed to them,
they reject them. If they are told that the rituals of their 2
church were all holy in themselves, they admit this to be
true, because they regard those rituals as their own ; but if
it is said that those holy things were in the rituals apart
from them, this they deny. Again, if they should be told
that the Jewish Church was celestial and the Israelitish
Church spiritual, and if it were explained to them what the
celestial and spiritual are, they would admit this also ; but
if it were said that those churches are called celestial and
spiritual for the reason that every particular in them repre-
sented celestial and spiritual things, and that representatives
have regard to the thing and not to the person, they would
deny it. Again, if they are told that in the staff of Moses
there was power from Jehovah, and thus Divine power, they
admit it and call it true ; but if they are told that this
power was not in the staff, but only in the Divine com-
mand, this they deny and call it false. And if they are 3
told that the brazen serpent set up by Moses healed those
who were bitten by serpents, and thus that it was miracu-
lous, they admit it ; but if it is said that it was not healing
and miraculous in itself, but from the Lord Who was rep-
resented, they deny it and call it false. Compare what is
related and said of the serpent in several passages (Num.
xxi. 7-9 : 2 Kings xviii. 4 : John iii. 14, 15). So also in
all other instances. Such are the things which are signified
by Judah's acknowledging, and which on the part of the
nation signified by him, were conjoined with the internal
of the church which is represented by Tamar ; and because
they were such, Judah did not come in unto her as a hus-
band's brother unto a wife, but as a whoremonger unto a
harlot.
226
GENESIS.
[No. 4912.
4912. And said, She is more just than I. That this sig-
nifies that there was no conjunction of the external with
the internal, but only of the internal with the external, is
evident from what was said above (n. 4899), about the
church with the Jewish nation, and in them, namely, that
there was a church with that people, that is, the internal
was conjoined with the external ; but that there was no
church in them, that is, the external was not conjoined with
the internal ; for that the church may be in a nation, there
must be a reciprocal.
4913. Forasmuch as I gave her not to Shelah my son.
That this signifies because the external was of such a qual-
ity, is evident from what has been explained above — that
Tamar could not be given to Shelah, Judah's son, because
in that case there would be conjunction as of a wife with
her husband in accordance with the law in regard to the
duty of a husband's brother ; whereas the religion of the
Jewish nation, which was to be represented, was not such,
but was such as is the conjunction of a father-in-law with a
daughter-in-law as with a harlot.
4914. And he added no further to know her. That this
signifies that there was no conjunction any more, is evident
from the signification of knowing, as being conjoined ; and
from the signification of adding no longer, as that it was
no more, consequently that there was no more any con-
junction with the internal of the church ; for the internal
of the church is represented by Tamar. For that reason
also Judah had no more sons.
4915. Verses 27-30. And it came to pass in the time
of her travail, that, behold, iivitis were in her womb. And
it came to pass, when she travailed, that one put out a
hand ; and the midwife took and bound upon his hand a
double-dyed thread, saying. This came out first. And it
came to pass, as he drew back his hand, that, behold, his
brother came out ; and she said. Wherefore hast thou broken
upon thee a breaking? Therefore his name was called
No. 49'8.] CHAPTER XXXVIII. VER. 27-3O. 22/
Perez. And af/envard came out his brother, thai had the
double-dyed thread upon his hand ; and his name was called
Zerah. " And it came to pass in the time " signifies a fol-
lowing state ; " of her travail " signifies acknowledgment on
the part of internal truth ; " that, behold, twins were in her
womb " signifies both things of the church. "And it came
to pass, when she travailed " signifies production ; " that
one put out a hand " signifies power ; " and the midwife
took " signifies the natural ; " and bound upon his hand a
double-dyed thread " signifies that she put a mark upon
it " — a double-dyed thread means good ; " saying, This
came out first " signifies that it had the priority. " And it
came to pass, as he drew back his hand " signifies that he
concealed his power ; " that, behold, his brother came out "
signifies the truth of good ; " and she said, Wherefore hast
thou broken upon thee a breaking? " signifies its separation
from what is good in appearance. " Therefore his name
was called Perez " signifies quality. " And afterward came
out his brother " signifies good really prior ; " that had the
double-dyed thread upon his hand " signifies acknowledg-
ment that it was good ; " and his name was called Zerah "
signifies quahty.
4916. And it catne to pass in the time. That this signi-
fies a following state, is evident from the signification of
time, as state (n. 1274, 1382, 2625, 2788, 2837, 3254, 3356,
3827,4882,4901). That its coming to pass in the time
signifies a following state, is plain, because what came to
pass now follows (see also n. 4814).
4917. Of her travail. That this signifies acknowledg-
ment on the part of internal truth, is evident from the sig-
nification of travailing, as acknowledging in faith and act
(n. 3905, 3915, 3919) ; and from the representation of Ta-
mar, who is meant by " her," as the internal of the represen-
tative church, and so internal truth.
4918. That, behold, twins ivere in her womb. That this
signifies both things of the church, is evident from the sig-
228
GENESIS.
[No. 4918.
nification of twins, as both good and truth (n. 3299) ; and
from the signification of the womb, as where good and
truth lie conceived, and so where that is which is of the
church. The womb in the genuine sense signifies the in-
most of marriage love in which is innocence, because the
womb corresponds to that love in the Greatest Man ; and
as marriage love has its origin from the love for good and
truth which is of the heavenly marriage, and as this mar-
riage is heaven itself, or the Lord's kingdom, and as the
Lord's kingdom on earth is the church, therefore the church
also is signified by the womb ; for the church is where the
marriage of good and truth is. For this reason it is, that
opening the womb means the doctrines of churches there-
from (n. 3856), and also the ability of receiving the truths
and goods of the church (n. 3967) ; and that coming forth
from the womb means being reborn or regenerated (see
n. 4904), that is, being made a church ; for whoever is re-
2 born or regenerated, is made a church. As rebirth, and
hence the church, are signified by going forth from the
womb, therefore the Lord is called in the Word, He that
formeth from the womb. He that bringeth forth from the
womb ; and they who are regenerated and made a church
are said to be carried from the womb — as in Isaiah : Thus
saith Jehovah thai made thee, and formed thee from the
womb, Who will help thee (xliv. 2). Again: Thus saith
Jehovah, thy redeemer, and He that formed thee from the
womb (xliv. 24). Again: Said Jehovah that formed me
from the womb to be His servant, to bring Jacob again to
Him, and that Israel be gathered unto Him (xlix. 5). In
David : Thou art He that brought me forth from the womb
(Ps. xxii. 9). Again in Isaiah : Hearken unto Me, O house
of Jacob, and all the remnant of the house of Israel, which
have been borne [by Me] from the belly, which have been
carried from the womb (xlvi. 3). In David: The wicked
are estranged from the womb ; they go astray from the belly,
with words of falsehood (Ps. Iviii. 3) — where being es-
No. 4919.] CHAPTER XXXVIII. VER. 27 - 30. 229
tranged from the womb means from the good which is of
the church, and going astray from the belly means going
astray from truth. In Hosea : The sorrows of a travailing
woman shall come upon him : he is an unwise son ; for at
the time, he standeth not in the womb of children (xiii. 13)
— where not standing in the womb of children means not
being in the good of truth which is of the church. Again : 3
Their glory shall fly away like a bird ; from the birth, and
from the belly, and from conception (ix. 11) — meaning that
the truth of the church will entirely perish, from the birth
meaning what is born, from the belly what is in gestation,
from conception what is begun. In Isaiah : / knew that
thou wouldest deal very treacherously, and was called a
transgressor from the womb (xlviii. 8) — meaning that such
was their quality from the beginning of the church. In the
Apocalypse : A great sign was seen in heaven ; a wotnan
clothed with the sun, and the moon under her feet, and
upon her head a crown of twelve stars : and she bearing in
the belly, cried out, travailing in birth, and in pain to be de-
livered (xii. I, 2). The woman is the church (n. 252, 253,
255) ; the sun with which she was clothed is the good of
love (n. 30-38, 1529, 1530, 2441, 2495, 4060, 4696) ; the
moon which was under her feet is the truth of faith (n. 30-
38, 1529, 1530, 2120, 2495, 4696) ; the stars are the
knowledges of good and truth (n. 2495, 2849, 4^97) ; that
there were twelve stars is because twelve means all, and
thus all things of faith (n. 577, 20S9, 2129, 2130, 3272,
3858, 3913) ; bearing in the belly means the truth of the
church conceived ; travailing in birth, and in pain to be
delivered, means that it was received with difficulty.
4919. And it came to pass, when she travailed. That this
signifies production, is evident from the signification of
travailing, as acknowledging in faith and act (n. 3905, 3915,
3919) ; and as whatever is acknowledged in faith and act,
is produced, therefore production also is signified by trav-
ailing, production, namely, of good and truth, which are of
the church.
23©
GENESIS.
[No. 4920.
4920. Tliat one put out a hand. That this signifies
power, is evident from the signification of a hand, as power
(n. 878, 3387).
4921. And the midwife took. That this signifies the nat-
ural, is evident from the signification of a midwife, as the
natural (n. 4588). How this is, will be plain from what
follows. That in the spiritual world a midwife has a signi-
fication other than that in the natural world, is evident from
this, that none of the things relating to birth, and conse-
quently to the office of a midwife, exist there ; whence it
is plain that when a man is reading these words, the angels
with him perceive something else in place of a midwife,
and indeed something spiritual. Consequently, as angels
keep their ideas in those things which relate to spiritual
birth, by a midwife they perceive that which assists and
receives that birth ; and that this is the natural, may be
seen above (n. 4588).
4922. And bound upon his hand a double-dyed thread.
That this signifies that she put a mark upon it, namely,
upon the power, and that a double-dyed thread is good, is
evident from the signification of binding upon the hand, as
putting a mark upon power, for the hand is power (4920) ;
and from the signification of a double-dyed thread, as good,
and indeed spiritual good. That a double-dyed thread
means spiritual good, is because it was of a scarlet color ;
and the color of scarlet, when seen in the other life, signi-
fies spiritual good, that is, the good of charity toward the
neighbor. For all colors visible in the other life signify
something of good and truth, inasmuch as they exist from
the light of heaven, which in itself is wisdom and intelli-
gence from the Lord's Divine. The variations or modifi-
cations of that light are hence the variations, and, so to
speak, the modifications of wisdom and intelligence, con-
sequently of good and truth. That the light in heaven is
from the Divine wisdom and intelligence of the Lord, Who
appears there as a sun, may be seen above (n. 1053, 1521-
No. 4922.] CHAPTER XXXVIII. VER. 27-3O. 23 1
1533, 1619-1632, 2776, 3138, 3167, 3190, 3195, 3222,
3223, 3225, 3337, 3339, 3340, 3485, 3636, 3643, 3862,
3993, 4180, 4214, 4302, 4405, 4408, 4413, 4415, 4523-
4533). That colors are from this source, and that they are
the variations and modifications of that light, and conse-
quently of intelligence and wisdom, may be seen above
(n. 1042, 1043, 1053, 1624, 3993, 4530, 4677, 4742).
That double-dyed stands for spiritual good, is plain from 2
the passages in the Word in which it is mentioned — as in
Jeremiah : And when thou art spoiled, what ivflt thou do ?
Though thou clothest thyself with double-dyed raiment,
though thou deckest thee with ornaments of gold . . . in
vain shalt thou make thyself fair ; thy lovers will despise
thee (iv. 30) — where Judah is spoken of : clothing thyself
with double-dyed raiment stands for spiritual good, and
decking thee with ornaments of gold for celestial good. In
the Second Book of Samuel : David lamented , . . over
Saul and over Jonathan . . . and he bade* them teach
the children of Judah the song of the bow . . . Ye daughters
of Israel, weep over Saul, who clothed you in double-dyed
raiment, with delights, who put ornaments of gold upon your
apparel (i. 17, 18, 24) — where teaching the bow is teach-
ing the doctrine of love and charity, for a bow signifies
that doctrine ; clothing in double-dyed raiment stands for
spiritual good, as before ; and putting ornaments of gold
upon the apparel, for celestial good. Because this was the 3
signification of double-dyed, it was commanded that double-
dyed scarlet should be used on the curtains of the taber-
nacle, on the veil, on the covering for the door of the tent,
on the covering for the gate of the court, on the table of
Presence-bread when they journeyed, and on Aaron's gar-
ments of holiness, as on the ephod, the breastplate of judg-
ment, and the fringe of the robe of the ephod — as is evi-
dent from the following passages : Thou shalt make for the
tabernacle ten curtains ; of fine-twined linen, and blue, and
* Inscripsit ; but in n. 2686 dixit, as in the Hebrew, _
232
GENESIS.
[No. 4922.
purple, and scarlet double-dyed (Exod. xxvi. i). Thou
shall make a veil of blue, and purple, and scarlet double-
dyed, and fine-twined linen (Exod. xxvi. 31). Thou shall
make a covering for the door of the tent, of blue, and pur-
ple, and scarlet double-dyed, and fine-twined linen (Exod.
4 xxvi. 36). For the gate of the court thou shall make a
covering . , . of blue, and purple, and scarlet double-dyed,
and fine-twined linen, the work of the etnbroiderer (Exod.
xxvii. 16). When the camp setteth forward . . . they shall
spread upon the table of Presence-bread ... a cloth of
scarlet double-dyed, and cover the same with a covering of
badgers' skin (Num. iv. 5, 7, 8). Thou shalt make the
ephod of gold, of blue, and purple, and scarlet double-dyed,
and fine-twined linen, the work of the cunning workman.
Likewise on the girdle (Exod. xxviii. 6, 8). Thou shalt
make a breastplate of judgment, the work of the cunning
workman ; like the work of the ephod . . . of gold, of blue,
and purple, and scarlet double-dyed, and fine-tivined linen
(Exod. xxviii. 15). Upon the fringe of the robe of the
ephod \jhou shall make~\ pomegranates of blue, and of
5 purple, and of scarlet double-dyed (Exod. xxviii. 33). As
the tent of assembly with the ark represented heaven, there-
fore the above-mentioned colors were commanded to be
used ; and they signify in their order the celestial and spir-
itual things there, blue and purple signifying celestial goods
and truths, and scarlet double-dyed and fine-twined linen
spiritual goods and truths. Every one who believes the
Word to be holy may know that everything in it has some
signification ; and whoever believes that the Word is holy
because it was sent down by the Lord through heaven, may
know that the celestial and spiritual things of His kingdom
are signified. In like manner it was commanded that cedar
wood, and scarlet, and hyssop should be used in the cleans-
ing from leprosy (Lev. xiv. 4, 6, 52) : and that cedar wood,
and hyssop, and double-dyed purple should be cast upon
the burning of a red heifer, from which was to be prepared
No. 4923 ] CHAPTER XXXVIII. VER. 27-3O.
the water of separation (Num. xix. 6, 9). The profanation 6
of good and truth is described by similar expressions in
the Apocalypse : / sa7v a woman sifting upon a scarlet-col-
ored beast, full of names of dlasphetny, having seven heads
and ten horns. And the wo7nan was arrayed in purple
and scarlet, and gilded with gold and precious stone and
pearls, having i?i her hand a golden cup full of abomina-
tions and filthiness of her whoredoms (xvii. 3, 4). And
afterward : Woe, woe, the great city, she that was arrayed
in fine linen, and pUrple, and scarlet, and gilded with gold,
and precious stone and pearls (xviii. 16) — said of Baby-
lon, by which is signified the profanation of good (n. 1182,
1283, 1295, 1304, 1306-1308, 1321, 1322, 1326), and here
the profanation of good and truth, which is Babylonish. In
the prophets of the Old Testament, Babylon is the profana-
tion of good, and Chaldea the profanation of truth. Scar- 7
let, in the opposite sense, signifies the evil which is opposite
to spiritual good — as in Isaiah : Though your sins be as scar-
let, they shall he as white as sno7u ; though they be red like
crimson, they shall be as wool (i. 18). That scarlet signi-
fies this evil, is because blood — also from its redness — sig-
nifies in the genuine sense spiritual good, or charity toward
the neighbor, but in the opposite sense violence offered to
charity.
4923. Saying, This came out first. That this signifies
that it had the priority, is evident from the signification of
coming out first, or being the first-born, as priority and su-
periority (n. 3325). The subject here and through the
remainder of this chapter is primogeniture. One who has
no knowledge of the internal sense of the Word may sup-
pose that it is primogeniture only that is treated of, and con-
sequently the prerogatives which the first-born would have
according to the laws ; but one who knows anything of the
internal sense may see plainly enough, that something more
exalted also lies concealed and stored up in these words —
not only from the very fact that one of the children put
234
GENESIS.
[No. 4923.
out his hand and drew it back again, whereupon the other
came out, but also from this, that they were named from
this fact, and that the midwife bound a double-dyed thread
upon the hand of the first ; and further from the fact that
very similar incidents were related of Esau and Jacob —
that they struggled together in the womb, and that when
Esau came out first, Jacob took hold of his heel (Gen. xxv.
22, 26) ; and from the similarity of the case of the two
sons of Joseph, on the younger of whom Jacob placed his
right hand, and on the other his left hand, when he blessed
2 them (Gen. xlviii. 14, 17-19). The Jews and also some
Christians believe indeed that in these, and also in the rest
of the passages of the Word, there is some meaning stored
up, which they call mystical — the reason of the belief be-
ing that an idea of holiness in regard to the Word has been
impressed upon them from early childhood ; but when it is
inquired what that mystical meaning is, they do not know.
If they are told that because the Word is Divine, this
meaning must necessarily be such as is in heaven among
the angels ; and that no other mystical meaning can exist
in the Word, or if so, that it would be either fabulous or
magical or idolatrous ; and furthermore that this mystical
meaning which is in heaven among the angels, is nothing
else than what is called the spiritual and celestial senses,
and treats solely of the Lord, of His kingdom, and of the
church, consequently of good and truth ; and that if they
knew what good and truth, or what faith and love, are, they
would be able to know that meaning — when this is told
them, scarce any one believes it ; nay, in such ignorance
at the present day are they who are of the church, that
what is related concerning the celestial and spiritual is
scarcely comprehensible to them. Be it so ; nevertheless
since it has been granted me by the Divine mercy of the
Lord to be at the same time in heaven as a spirit and on
earth as a man, and accordingly to speak with angels, and
this now continually for several years, I cannot do other-
No. 4925.] CHAPTER XXXVIII. VER. 27-3O. 235
wise than open those things of the Word which are called
mystical, that is, its interiors, which are the spiritual and
celestial things of the Lord's kingdom. What the inci-
dents related of the two sons of Tamar involve in the inter-
nal sense, will be shown in the following pages.
4924. And it came to pass, as he drew back his hand.
That this signifies that he concealed his power, is evident
from the signification of a hand, as power (n. 878, 3387,
4920) ; to conceal which is signified by drawing back.
4925. That, behold, his brother came out. That this sig-
nifies the truth of good, is evident from the signification of
a brother, as what is kindred from good (n. 3815, 4267),
and so the truth of good ; the truth of good is the truth
which is from good, or the faith which is from charity.
The subject here in the internal sense is primogeniture in
the case of those who are reborn or regenerated by the
Lord, and consequently primogeniture in the church. It
has been in dispute from the most ancient times which is
the first-born, whether the good which is of charity, or the
truth which is of faith ; and because good does not appear
while man is being reborn and made a church, but con-
ceals itself in the interior man, and manifests itself only in
a certain affection which does not fall clearly into the sen-
sation of the external or natural man, until he is reborn —
whereas truth makes itself manifest, entering through the
senses and storing itself up in the memory of the external
or natural man — therefore many persons have fallen into
the error of thinking that truth is the first-born, and at
length even into that of thinking that truth is the essential
of the church, and so essential that truth, which they call
faith, has power to save without the good which is of char-
ity. From this one error very many others have been de- 2
rived, which have infected not only doctrine, but also life
— as, for instance, that no matter how man lives, he is
saved if only he has faith ; that even the most wicked, if
they but make professions of faith at the hour of death, are
236
GENESIS.
[No. 4925.
received into heaven ; and that every one can be received
into heaven merely from grace, whatsoever his hfe has been.
In consequence of holding this doctrine, they at length do
not know what charity is, nor do they care for it ; and fi-
nally they do not believe there is such a thing, nor conse-
quently that there is a heaven or a hell. The reason is,
that faith without charity, or truth without good, teaches
nothing ; and the more it recedes from good, the more
foolish it renders a man. For it is good into which and
through which the Lord flows and bestows intelligence and
wisdom, and hence intuition from above, and also percep-
3 tion whether a thing be so or not so. From these things it
may be evident what the truth is in regard to primogeni-
ture — that it really belongs to good, and to truth only in
appearance. This now is what is described in the internal
sense by the birth of Tamar's two sons, for by the double-
dyed thread which the midwife bound upon his hand, is
signified good (see n. 4922) ; by coming out first is signi-
fied priority (n. 4923) ; by drawing back his hand is sig-
nified that good concealed its power, as was said just
above ; by his brother's coming out is signified truth ; by
thou hast broken upon thee a breaking is signified the sep-
aration of truth from what is good in appearance ; by his
brother's coming out afterward is signified that good is
really prior ; and by " that had the double-dyed thread upon
his hand " is signified acknowledgment that it is good ; for
good is not acknowledged to be prior, until after man is
reborn, for he then acts from good and from it sees truth
4 and its quality. These are the things which are contained
in the internal sense, which teaches how it is with good
and truth in the man who is born anew — namely, that good
is really in the first place, but truth apparently ; and that
good does not appear to be in the first place while man is
being regenerated, but becomes manifestly so when he is
regenerated. But these things need not be farther ex-
plained here, because they have been explained before (see
No. 4925-] CHAPTER XXXVIII. VER. 27-3O. 23/
n. 3324, 3325, 3494, 3539, 3548, 3556, 3563, 3570, 3576,
3603, 3701, 4243, 4244, 4247, 4337). That from ancient
times it has been a matter of controversy whether primo-
geniture belongs to good or truth, or whether to charity or
faith, has also been shown above (n. 2435). Inasmuch as 5
the Lord in the supreme sense is the First-born, and hence
love to Him and charity toward the neighbor, therefore it
was ordained as a law in the representative church, that the
first-born should be Jehovah's — as we read in Moses :
Sanctify unio Me all the first-born, whatsoever openeth the
womb among the children of Israel, both of mati and of
beast; it is Mine* (Exod xiii. 2). Thou shall set apart
unto Jehovah all that openeth the womb, and all that open-
eth the offspring of a beast, which shall be to thee males, shall
be Jehovah's (Exod. xiii. 12). All that openeth the womb
is Aline ; and of all thy cattle, thou shall give the fnale, that
openeth of ox and sheep (Exod. xxxiv. 19.) Everything
that openeth the womb of all flesh, which they bring unto
Jehovah, both of man and beast, shall be thine ; neverthe-
less, the first-born of man shall thou surely redeem (Num.
xviii. 15). Behold, I have taken the Levites from among
the children of Israel, instead of all the first-born that open-
eth the womb atnong the children of Israel ; that the Levites
maybe Mine (Num. iii. 12). As that which opens the 6
womb is the first-born, therefore where the word first-born is
mentioned it is said also, that which openeth the womb ;
in order that good may be signified. That this signifies
good, is plain from the particulars in the internal sense, es-
pecially from what is related of Tamar's sons — that Zerah
opened the womb with his hand, by whom good is repre-
sented, as is evident from the double-dyed thread being
upon his hand (n. 4922). The womb also which is said
to be opened, is where good and truth are, and conse-
quently the church (n. 4918) ; and to open it is to give
power that truth may be born. Because the Lord alone is 7
* Mea sunto; but in 8046 Alihi illud.
238
GENESIS.
[No. 4925.
the First-born — for He is good itself, and from His good
is all truth — therefore in order that Jacob, who was not
the first-bom, might represent Him, he was permitted to
buy the primogeniture from Esau his brother ; and because
this was not sufficient, he was called Israel, that by this
name he might represent the good of truth ; since Israel
in the representative sense is the good which comes by
truth (n. 3654, 4286, 4598)-
4926. And she said, Wherefore hast thou broken upon
thee a breaking ? That this signifies its separation from
what is good in appearance, is evident from the significa-
tion of a breaking, as the infraction and per\'ersion of truth
by separation from good — of which presently. That to
break a breaking in this passage is to pull off" the double-
dyed thread from the hand, and thus to separate good, is
plain ; for by double-dyed is signified good (n. 4922) ; that
it was in appearance, follows from this, that it so appeared
to the midwife ; for this was not the one who had the
double-dyed thread, but his brother who represented truth.
On this subject see what was shown just above (n. 4925),
that good is really the first-bom, but truth apparently. This
may be further illustrated from the uses and members in
the human body. It appears as if the members and or-
gans are prior, and their uses follow ; for the former are
first presented to the eye, and are also known before the
uses. Nevertheless the use is prior to the members and
organs, these latter being from the uses, and so formed ac-
cording to them ; indeed use itself forms them, and adapts
them to itself. Unless this were so, all and each of the
things in man would by no means conspire so unanimously
to one end. It is similar with good and truth : it appears
as if truth were prior, but it is good, for good forms truths
and adapts them to itself ; wherefore truths in themselves
regarded are nothing else than goods formed, or forms of
good. Truths also in respect to good are like the viscera
and fibres in the body in respect to uses ; and good re-
No. 4926.] CHAPTER XXXVIII. VER. 27-3O. 239
garded in itself is nothing else than use. That a breaking 2
signifies infraction into truth and perversion of it by sep-
aration from good, is evident also from other passages in
the Word — as in David : Our garners are full, affording
all manner of food ; our flocks bring forth thousands and
ten thousands in our streets ; our oxen are laden ; there is
no breaking (Ps. cxliv. 13, 14) — where the Ancient Church
is described, such as it was in its youth ; the food with
which the garners were full standing for spiritual food, that
is, truth and good ; flocks and oxen for internal and exter-
nal goods ; there is no breaking means that truth is not in-
fracted or broken through by separation from good. In 3
Amos : / will raise up the tent of David that is fallen, and
close up the breaches thereof; and I will raise up his ruins,
and I will build it as in the days of old (ix. 11) — describ-
ing the church which is in good, the tent of David that is
fallen being the good of love and charity from the Lord.
That tent is that good, may be seen above (n. 414, 1102,
2145, 2152, 3312, 4128, 4391, 4599), and that David is the
Lord (n. i888j. To close up the breaches means to cor-
rect the falsities which have entered by the separation of
truth from good ; to build it as in the days of old means
according to the state of the church in ancient times ; that
state and those times are called in the Word the days of
old, the days of an age, and also of generation and gener-
ation — as in Isaiah : [ They that shall be'] of thee shall 4
build the waste places of old ; \jhou shall raise up] the
foundations of generation and generation ; and thou shall
be called. The repairer of the breach. The restorer of paths
to dwell in (Iviii. 12) — describing the church in which
charity and life is the essential. Here also repairing the
breach, stands for correcting the falsities which have crept
in by the separation of good from truth, every falsity being
from this source ; and restoring paths to dwell in for truths
which are of good, since paths or ways are truths (n. 627,
2333), and dwelling is predicated of good (n. 2268, 2451,
240
GENESIS.
[No. 4926.
5 2712, 3613). Again: Ye saw the breaches of the city of
David, that they were many ; and ye gathered together the
waters of the lower pool (xxii. 9) — the breaches of the
city of David standing for falsities of doctrine, and the
•waters of the lower pool for the traditions by which they
made infractions into the truths that are in the Word (Matt,
XV. 1-6 : Mark vii. 1-14). In Ezekiel : Ye have not gone
up into the breaches, neither have ye built up the fence for
the house of Israel, that ye might stand in the war in the
day of Jehovah (xiii. 5). Again: / sought for a man
among them, that should build up the fence, and stand in
the breach before Me for the land, that I should not destroy
it; but I found none (xxii. 30) — to stand in the breach
meaning to ward off falsities and to be on one's guard lest
they break in. In David : Jehovah said that He would de-
stroy the people, had not Moses His chosen stood before
Him in the breach (Ps. cvi. 23) — where also to stand in
the breach means to be on one's guard lest falsities break
in, Moses is the Word (see preface to Gen. xviii., and
6 n. 4859 at the end). In Amos: They shall take . . . away
. . . your posterity with fish-hooks. And ye shall go out at
the breaches, every one straight before her ; and ye shall
throw down the palace (iv. 2, 3) — to go out at the breaches
meaning by falsities from reasonings ; the palace is the
Word, and accordingly the truth of doctrine which is from
good. And because by breaches is signified the falsity
which exists by the separation of good from truth, the same
is also signified, in the representative sense, by strengthen-
ing and repairing the breaches of the house of Jehovah
(2 Kings xii. 6-S, 12; xxii. 5). In the Second Book of
Samuel : // grieved David because Jehovah had made a
breach upon Uzzah ; therefore he called that place Perez-
Uzzah (vi. 8) — speaking of Uzzah, who died because he
touched the ark ; by the ark was represented heaven, in
the supreme sense the Lord, consequently Divine good ;
by Uzzah however was represented that which ministers,
No. 4930] CHAPTER XXXVIII. VER. 27- 30. 24I
and thus truth ; for this ministers to good. The separation
above described is signified by the breach upon Uzzah.
4927. Therefore his name was called Perez. That this
signifies quality, namely, of the separation of truth from
what is good in appearance, is evident from the significa-
tion of calling a name, as the quality (n. 144, 145, 1754,
1896, 2009, 2724, 3006, 3421). The quality itself is Pe-
rez ; for in the original language Perez means a breach or
breaking.
4928. And afterward came out his brother. That this
signifies good really prior, is evident from the representa-
tion of Zerah, who is here the brother, as good ; for he it
was who opened the womb, thus who was the first-born,
and upon whose hand was the double-dyed thread, which,
as shown above (n. 4925), is good. That by his brother's
coming out afterward is signified that good is really prior,
is because good, during man's regeneration, does not ap-
pear ; because it conceals itself in the interior man, and
only flows into truth through affection according to the
degrees of conjunction of truth with it. But when truth is
conjoined with good, as it is when man is regenerated, good
manifests itself; for man then acts from good and regards
truths as from good, since he is then more studious of life
than of doctrine.
4929. That had the double-dyed thread upon his hand.
That this signifies acknowledgment that it is good, is evi-
dent from this, that he was now recognized from the
double-dyed thread upon his hand, and thus it was ac-
knowledged that it was good which opened the womb, or
which was the first-born. By the midwife's binding upon
his hand a double-dyed thread is signified that she marked
who was the first-born, and hence acknowledgment is here
signified.
4930. And his name ivas called Zerah. That this signi-
fies quality, is evident from the signification of calling a
name, as the quality (see n. 4927), The quality which is
242
GENESIS.
[No. 4930.
signified by Zerah, is the quality of what has been hitherto
the subject in the internal sense, namely, that good is really
the first-born and truth only in appearance. The quality
itself contains innumerable things in it, which cannot be
seen in the light of the world, but only in the light of
heaven, and so before angels. If man should see the qual-
ity of a single thing as it appears before angels, he would
be amazed, and confess that he would never have believed
it, and that in comparison he had known scarce anything.
Zerah, in the original language, signifies a rising, and it is
applied to the sun and to the first appearance of its light ;
from this he was named Zerah, because it is similar with
good in the man who is being regenerated ; for this first
rises and gives light, from which light the things in the nat-
ural man are made light, so that they may be seen, and ac-
knowledged, and finally believed. Unless there were light
from good inwardly in man, he would never be able to see
truths so as to acknowledge and believe them, but would
look upon them either as things to be called true on ac-
count of the common people, or else as falsities.
CONTINUATION CONCERNING CORRESPONDENCE WITH
THE GREATEST MAN, HERE CONCERNING THE
CORRESPONDENCE OF THE HANDS, ARMS,
FEET, AND LOINS THEREWITH.
4931. It has been shown already that the whole heaven
has reference to one Man with his several organs, members,
and viscera ; and this because heaven has reference to the
Lord, for the Lord is the all in all of heaven, insomuch
that heaven is in proper sense the Divine good and Divine
truth, which are from the Lord. For this reason heaven is
distinguished into as many provinces, as it were, as there
are viscera, organs, and members in man, with which also
there is correspondence. Unless there were such a corre'
No. 4932.]
CHAPTER XXXVIII.
spondence of man with heaven, and through heaven with
the Lord, man would not subsist even a single moment.
All those things are kept in connection by influx. But all 2
those provinces have reference to two kingdoms — the ce-
lestial kingdom and the spiritual kingdom. The celestial
kingdom is the kingdom of the heart in the Greatest Man,
and the spiritual kingdom is the kingdom of the lungs ; in
like manner as in man, in the whole and every part of whom
reign the heart and the lungs. Those two kingdoms are
wonderfully conjoined ; and this conjunction is represented
in the conjunction of the heart and lungs in man, and in
the conjunction of their operations in the several members
and viscera. While man is an embryo, or while he is yet in 3
the womb, he is in the kingdom of the heart ; but when he
has come forth from the womb, he comes into the kingdom
of the lungs : and, if through the truths of faith he suffers
himself to be led into the good of love, he then returns
from the kingdom of the lungs into the kingdom of the
heart in the Greatest Man ; for he thus comes a second
time into the womb and is born again. Then also those
two kingdoms are conjoined in him, but in an inverted
order ; for previously the kingdom of the heart was under
the rule of the lungs in him, that is, the truth of faith pre-
viously ruled in him ; but afterward the good of charity
rules. That the heart corresponds to the good of love, and
the lungs to the truth of faith, may be seen above (n. 3635,
3883-3896).
4932. They in the Greatest Man who correspond to the
hands and arms, and also to the shoulders, are those who
have power by the truth of faith from good. For those
who are in the truth of faith from good, are in the power
of the Lord, since they attribute all the power to Him, and
none to themselves ; and the more they attribute none to
themselves — not with the lips, but with the heart — the
more they are in power. From this the angels are called
potencies and powers.
244
GENESIS.
[No. 4933.
4933. That the hands, arms, and shoulders correspond
to power in the Greatest Man, is because the strength and
powers of the whole body and of all its viscera have refer-
ence to them ; for the body exerts its strength and powers
by the arms and hands. It is for this reason also that
power is signified in the Word by the hands, arms, and
shoulders. That this is signified by the hands, may be seen
above (in n. 878, 3387) ; and that it is signified by the
arms also, is plain from many passages — as from the fol-
lowing: Be Thou their arm every morning (Isa. xxxiii. 2).
The Lord Jehovih shall come as a mighty one, and His arm
shall rule for Him (xl. 10). He worketh it with the arm
of His strength (xliv. 12). Mine arms shall Judge the peo-
ples (li. 5). Put on strength, O arm of Jehovah (li. 9).
/ looked, and there was no one helping . . . therefore Mine
own arm drought salvation unto Me (Ixiii. 5). Cursed is
the man that trusteth in man, and maketh flesh his arm
(Jer. xvii. 5). / have made the earth, the man and the
beast . . . by My great power and by My outstretched arm
(xxvii. 5 ; xxxii. 17). The horn of Moab is cut off, and
his arm is broken (xlviii. 25), / will break the arms of
the king of Egypt . . . but I will strengthen the arms of
the king of Babylon (Ezek. xxx. 22, 24, 25). O Jehovah,
break Thou the arm of the wicked (Ps. x. 15). According
to the greatness of Thine arm preserve Thou the children
of death (Ixxix. 11). Brought us forth out of -Egypt with
a mighty hand and with an outstretched arm (Deut. xxvi.
8 ; xi. 2, 3 ; vii. 19 : Jer. xxxii. 21 : Ps. cxxxvi. 12). From
these passages it may also be evident that by right hand in
the Word, is signified superior power, and by sitting at the
right hand of Jehovah omnipotence (Matt. xxvi. 63, 64 :
Luke xxii. 69 : Mark xiv. 61, 62 ; xvi. 19).
4934. I have seen a bare arm, bent forward, which had
with it at once such might and such terror, that I was not
only struck with terror, but felt as if I might be crushed to
atoms, even as to inmosts ; for it was irresistible. This arm
No. 4937.]
CHAPTER XXXVIII.
has been twice seen by me ; and from it was given me to
know that the arms signify strength, and the hands power.
A warmth was also felt exhaling from that arm.
4935. This bare arm is presented to view in various po-
sitions, according to which it excites terror, and in the
position described just above, incredible terror ; for it ap-
pears able to crush the bones and marrows in an instant.
Even those who have not been timorous in the life of the
body, are thrown into extreme terror in the other life by
that arm.
4936. Several times spirits have been seen who had
staves, and who were said to be magicians. They are in
front, far away to the right, deep in caverns ; and those
who have been more malign magicians are hidden away
still deeper. They seem to themselves to have staves, and
they also by fantasies make many kinds of staves, and be-
lieve that they can perform miracles by them ; for they
suppose potency to be in the staves, and this because they
are what support the right hand and arm, which by corre-
spondence are strength and power. From this it was plain
to me why men of old attributed staves to magicians ; for
the old Gentiles had this from the ancient representative
church, in which staves, like hands, signified power (see
n. 4876). And because they signified power, Moses was
commanded, when miracles were wrought, to stretch out
his staff or his hand (Exod. iv. 17, 20; viii. i-ii, 16-18;
ix. 23 ; x. 3-21 ; xiv. 21, 26, 27 ; xvii. 5, 6, 11, 12 : Num.
XX. 7-1 1 ).
4937. Infernal spirits also sometimes exhibit a shoulder
from fantasy, by which they cause force to be repelled ;
and it cannot go beyond this ; but this is only for those who
are in such fantasy ; for they know that the shoulder corre-
sponds to all power in the spiritual world. By the shoul-
der, too, in the Word, is signified all power, as is plain in
the following passages : T/iou hast broken the yoke of his
burden, and the staff of his shoulder (Isa. ix. 4). Ye
246
GENESIS,
[No. 4937.
thrust with side and with shoulder, and J>ush with your
horns (Ezek. xxxiv. 21). Thou didst rend for them every
shoulder (Ezek. xxix. 7). To serve Jehovah with one
shoulder (Zeph. iii. 9). Unto us a Child is born . . . and
the government shall be upon His shoulder (Isa. ix. 6). The
key of the house of David will I lay upon his shoulder (Isa.
xxii. 22).
4938. They in the Greatest Man who correspond to the
feet, the soles of the feet, and the heels, are those who are
natural ; wherefore by feet in the Word are signified nat-
ural things (n. 2162, 3147, 3761, 3986, 4280), by soles of
the feet the lower natural, and by the heels the lowest nat-
ural. For in the Greatest Man celestial things constitute
the head, spiritual the body, and natural the feet ; and they
follow in this order. Celestial things also, which are high-
est, terminate in spiritual, which are middle, and spiritual
in natural, which are last.
4939. Once when I was elevated into heaven, it ap-
peared to me as if I were there as to my head, and below
as to my body, but as to my feet still lower. And from
this it was perceived how the higher and lower things in
man correspond to those which are in the Greatest Man,
and how the one flows into the other, namely, that the ce-
lestial, which is the good of love and the first in order,
flows into the spiritual, which is the truth from it and the
second in order, and finally into the natural, which is the
third in order. From this it is plain that natural things are
like the feet, on which the higher things rest. Nature also
is that in which the spiritual world and heaven terminate.
Thence it is that universal nature is a theatre representative
of the Lord's kingdom, and that everything, in it is repre-
sentative (n. 2758, 3483) ; and that nature subsists from
influx according to this order, and that without such influx
it could not subsist for even a moment.
4940. At another time when, encompassed with an an-
gelic column, I was let down into the places of lower things,
No. 4943.]
CHAPTER XXXVIII.
247
it was given me to perceive sensibly that they who were in
the earth of lower things corresponded to the feet, and to
the soles of the feet. Those places, too, are under the feet
and the soles of the feet. I also conversed with the spirits
there. They are such as have been in natural, and not in
spiritual enjoyment. Concerning the lower earth, see above
(n. 4728).
4941. In those places are also they who have ascribed
all things to nature, and but little to the Divine, I con-
versed with them there, and when the conversation turned
on the Divine providence, they attributed everything to
nature. Nevertheless, when those who have led a good
moral life have been detained there awhile, they succes-
sively rid themselves of those principles, and take up the
principles of truth.
4942. While I was there, in one of the rooms I heard a
noise, as if there were some persons on the other side of
the wall trying to break in. Those in the room were ter-
rified at the sound, believing that they were thieves ; and it
was told me that they who are there are kept in such fear,
in order that they may be deterred from evils, because
fear is to some a means of amendment.
4943. In the lower earth, under the feet and the soles
of the feet, are also those who have placed merit in good
deeds and in works. Some of them appear to themselves
to cut wood. The place where they are is rather cold, and
they seem to themselves to acquire warmth by their labor.
With these also I conversed ; and it was given me to ask
them whether they wished to come out from that place.
They replied that they had not yet merited it by their
labor. But when this state has been passed through, they
are taken out thence. These also are natural, because the
wish to merit salvation is not spiritual ; and moreover they
regard themselves as superior to others, and some of them
even despise others. These if they do not receive more
joy than others in the other life, are indignant against the
248
GENESIS.
[No. 4943.
Lord ; and therefore when they cut wood, there sometimes
appears as it were somewhat of the Lord under the wood,
and this from their indignation. But because they have
led a pious Ufe, and have done thus from ignorance, in
which there was something of innocence, therefore angels
are occasionally sent to them and console them. At times
too, there appears to them from above on the left as it
were a sheep, at the sight of which they also receive con-
solation.
4944. They who come out of the world from Christen-
dom, and who have led a good moral life, and had some-
thing of charity toward the neighbor, but have had little
concern about spiritual things, are for the most part sent
into the places under the feet and the soles of the feet ;
and are kept there until they put off the natural things in
which they have been, and become imbued with spiritual
and heavenly things as far as they can be according to their
life ; and when they have become imbued with these, they
are elevated thence to heavenly societies. I have at times
seen them emerging, and beheld their joy at coming into
heavenly light.
4945. In what situation the places under the feet are, it
has not yet been given me to know. There are very many
of them, and all most distinct from one another. In gen-
eral they are called, The earth of lower things.
4946. There are some who in the life of the body have
become imbued with the idea that man ought not to be
concerned about those things which are of the internal
man, consequently spiritual things, but only about those
which are of the external man, or that are natural, for the
reason that interior things disturb the enjoyments of their
life, and produce discomfort. They acted upon the left
knee, and a Uttle above the knee in front, and also upon
the sole of the right foot. I conversed with them in their
place of abode ; and they said that they were of opinion
in the life of the body, that only external things were liv-
No. 4947.]
CHAPTER XXXVIII.
249
ing, and that they did not understand what the internal
was, consequently that they knew what was natural, but not
what the spiritual was. But it was given me to tell them
that by this means they had shut out from themselves in-
numerable things which might have flowed in from the
spiritual world, if they had acknowledged interior things,
and so had admitted them into the ideas of their thought.
And it was also given to tell them that in every idea of
thought there are innumerable things which to man, espe-
cially the natural man, appear merely as a single, uncom-
pounded thing ; when yet there are indefinite things in it
which flow in from the spiritual world, and in a spiritual man
produce superior insight, by which he can see and also per-
ceive whether anything is true or not. And because they
were in doubt in regard to this, it was shown them by living
experience. There was represented to them a single idea,
which they saw as one simple idea, and thus as an obscure
point — by a mode of representation very easy in the light
of heaven ; but when that idea was unfolded, and at the
same time their interior sight opened, there was then man-
ifested as it were a universe leading to the Lord ; and it
was said that so it is with every idea of good and truth,
namely, that it is an image of the whole heaven, because
it is from the Lord, Who is the all of heaven, or that itself
which is called heaven.
4947. Under the soles of the feet are they also who in
the life of the body have lived for the world and their own
pleasure [genio'], being delighted with such things as are of
the world, and have loved to hve in splendor, but only from
external lust or that of the body, not from internal desire
or that of the mind ; for they have not been proud in
spirit, setting themselves before others, though in stations
of honor ; thus in so living they have acted from the body,
and therefore have not rejected the doctrinals of the church,
still less confirmed them.selves against them, but in heart
have said of them, that it is so, because those who study
250
GENESIS.
[No. 4947.
the Word know it. In some who are of this character, the
interiors are open toward heaven, and into them are suc-
cessively inseminated heavenly things, such as justice, up-
rightness, piety, charity, and mercy ; and they are afterward
taken up into heaven.
4948. Those however who in the life of the body have,
from their interior, thought and taken interest in nothing
else than what relates to self and the world, have closed to
themselves every way or every influx from heaven ; since
the love of self and the world is opposite to heavenly love.
Those of them who have lived at the same time in pleas-
ures, or in a luxurious life conjoined with interior cunning,
are under the sole of the right foot, but at a great depth
there, and so beneath the earth of lower things, where is
the hell of such spirits. In their dwellings is nothing but
filth ; they seem also to themselves to carry filth, for it cor-
responds to such a life. The stench of difl'erent kinds of
filth is smelled there according to the genera and species
of their life. Many have their abode there who have been
among the more celebrated in the world.
4949. There are some who have abodes under the soles
of the feet, with whom I have occasionally conversed. I
have seen some of them endeavoring to ascend, and it was
also granted me to feel their endeavor, and this even to
the knees ; but they fell back again. In this manner it is
represented to the sense, when any are desirous of ascend-
ing from their own abodes to higher ones, as these were of
ascending to the abodes of those who are in the province
of the knees and thighs. I was told that such are they
who have despised others in comparison with themselves ;
for which reason also they wish to emerge, and not only
through the foot into the thigh, but also, if possible, above
the head ; yet still they fall back again. They are in a
kind of stupidity ; for such arrogance extinguishes and suf-
focates the light of heaven, and consequently intelligence.
Wherefore, the sphere which surrounds them appears like
thick dregs.
No. 495 2-]
CHAPTER XXXVIII.
251
4950. Under the left foot, a little to the left, are such as
have atrributed all things to nature, yet still have recog-
nized an Ens of the universe from which come all the
things of nature. Exploration was made whether they be-
lieved in any Ens of the universe, or Supreme Deity, that
had created all things ; but it was perceived from their
thought communicated to me, that what they believed in
was as something inanimate, in which there was nothing of
life ; and from this it was evident that they did not ac-
knowledge a Creator of the universe, but nature. They said
also that they could have no idea of a living Deity.
4951. Under the heel, somewhat farther back, is a hell
at a great depth, the intermediate space appearing empty.
In this hell are the most malicious, who secretly explore
minds for the purpose of doing harm, and secretly lay
snares in order to destroy, this having been the enjoyment
of their life. I have frequently observed them : they pour
out the poison of their malice to those who are in the world
of spirits, and stir them up by various wiles. They are in-
teriorly malicious. They appear as it were in cloaks, and
sometimes otherwise. They are often punished, and are
then let down to a greater depth, and veiled as it were with
a cloud, which is the sphere of malice exhaling from them.
Out of that depth at times a tumult is heard as of a general
slaughter. They can move others to tears, and can also
strike terror. This habit they have acquired in the life of
the body, by having been with the sick and simple for the
purpose of obtaining wealth, whom they constrained to
weep and so moved to pity ; and if they did not obtain
their ends in this way, they inflicted terror. They are for
the most part such as in this manner plundered many
houses for the benefit of monasteries. Some were also ob-
served at a middle distance, but appearing to themselves
to be sitting in a room and consulting together. They
also are malicious, but not in the same degree.
4952. Some of those who are natural have said that they
252
GENESIS.
[No. 4952.
know not what to believe, because a lot awaits every one
according to his life, and also according to his thoughts
from confirmed principles ; but it was answered them that
it was sufficient for them, if they believed that it is God
Who governs all things, and that there is a life after death ;
and especially if they lived not as a wild beast, but as a
man, that is, in love to God and in charity toward the
neighbor ; and thus in truth and in good, but not contrary
to them. They said however that they did so Hve ; but
again it was answered that in externals they appeared to do
so, when nevertheless had not the laws opposed, they would
have invaded every one's life and property with more fury
than wild beasts. They again said, that they did not know
what charity toward the neighbor was, nor what the interna!
was ; but it was answered them that they could not know
those things, because the love of self and of the world, and
external things, had engrossed the whole of their thought
and will.
4953. A continuation will be found at the end of the
following chapter.
No. 4955.]
CHAPTER XXXIX.
253
CHAPTER THIRTY-NINTH.
4954. In what was premised before the preceding chap-
ter, an explanation was given of what the Lord said con-
cerning the judgment upon the good and the evil, in Mat-
thew (chap. XXV. verses 31-33; see n. 4807-4810). We
now come to the explanation of the words which there
follow in order, namely, these : Then shall the king say
unto them on His right hand, Come, ye blessed of My
Father, inherit the kingdom prepared for yon from the foun-
dation of the world ; for I was a hungered, and ye gave
Me meat ; I was thirsty, and ye gave Me drink; J was a
stranger, and ye took Me iyi ; naked, and ye clothed Me ;
I was sick, and ye visited Me ; I was in prison, and ye
came unto Me (verses 34-36).
4955. What these words involve in the internal sense
will be plain from the explanation to follow. But it should
first be known that the works which are here enumerated
are the very works of charity in their order. This no one
can see who is not acquainted with the internal sense of
the Word, that is, who does not know what is meant by
giving meat to the hungry and drink to the thirsty, by tak-
ing in the stranger, clothing the naked, visiting the sick,
and going unto those who are in prison. He who thinks of
these acts from the sense of the letter only, gathers that
they mean good works in the external form, and that there
is no arcanum in them beyond this ; when yet in each of
them there is an arcanum, which is Divine, because from
the Lord. But the arcanum is not at this day understood,
because at this day there are no doctrinals of charity ; for
since men have separated charity from faith, those doctri-
nals have perished, and in place of them the doctrinals of
faith have been invented and received, which do not at all
254
GENESIS.
[No. 4955.
teach what charity is and what the neighbor. The doctri-
nals with the ancients taught all the genera and species of
charity, and also who the neighbor is toward whom charity
is to be exercised, and how one differs from another in the
degree and respect in which he is the neighbor, and conse-
quently how the exercise of charity varies in its applica-
tion toward different persons. They also reduced the
neighbor into classes, and assigned them names, calling
some the poor, needy, miserable, afflicted ; some the blind,
lame, halt, and also fatherless and widows ; and others the
hungry, thirsty, strangers, naked, sick, bound, and so on ;
thus knowing what duly they owed toward one and toward
another. But, as said above, these doctrinals perished, and
with them the understanding of the Word, insomuch that
no one at this day knows otherwise than that by the poor,
the widows, and the fatherless, in the Word, none other are
meant than they who are so called ; in like manner here
by the hungry, the thirsty, the strangers, the naked, the
sick, and those who are in prison ; when yet by these char-
ity is described, such as it is in its essence, and the exer-
cise of it, such as it must be in the life.
4956. The essence of charity toward the neighbor is
affection for good and truth, and the acknowledgment of
self as evil and false ; yea, the neighbor is good and truth
itself, and to be affected by these is to have charity. The
opposite to the neighbor is evil and falsity, which are held
in aversion by one who has charity. He therefore who has
charity toward the neighbor, is affected by good and truth,
because they are from the Lord, and holds in aversion what
is evil and false, because it is from self; and when he does
this, he is in humiliation from self-acknowledgment, and
when he is in humiliation, he is in a state of reception of
good and truth from the Lord. These are the properties
of charity, which in the internal sense are involved in these
words of the Lord : / 7ms a hiaigered, and ye gave Me
meat; J was thirsty, and ye gave Me drink ; J was a
No. 4958.]
CHAPTER XXXIX.
stranger, and ye took Me in ; naked, and ye clothed Me ;
I was sick, and ye visited Me ; I was in prison, and ye
came unto Me. That these words involve such things, no 2
one can know but from the internal sense. The ancients,
who had the doctrinals of charity, knew these things ; but
at this day they appear so remote that every one will won-
der at its being said that such things are contained in these
words, and yet the angels with man have no other percep-
tion of them. By one who is hungry, they have a per-
ception of those who from affection desire good ; by one
who is thirsty, of those who from affection desire truth ;
by a stranger, of those who are willing to be instructed ;
by one who is naked, of those who acknowledge that there
is nothing of good and of truth in themselves ; by one who
is sick, of those who acknowledge that in themselves there
is nothing but evil ; and by the bound, or those who are in
prison, of those who acknowledge that in themselves there
is nothing but falsity. If these things are reduced into
one sense, they signify what has been stated just above.
4957. From these things it maybe evident that there
were Divine things within all that the Lord said, although
His words appear to those who are merely in worldly
things, and especially to those who are in corporeal things,
to be such as any man might say. Indeed, they who are
in corporeal things will say of these and all other words of
the Lord, that they have not so much grace, and therefore
not so much weight, as the discourse and preaching of
those of the present age, who speak with eloquence and
learning ; when yet their discourse and preaching are like
the husk and chaff in comparison with the kernel and
grain.
4958. That to hunger is from affection to desire good, is
because bread in the internal sense is the good of love and
charity, and food in general is good (n. 2165, 2177, 3478,
421 1, 4217, 4735). That to thirst is, from affection to de-
sire truth, is because wine and also water stand for the truth
256
GENESIS.
[No. 4958-
of faith ; that it is so with wine, see above (n. 107 1, 1798),
and so with water (n. 2702). That a stranger is one who is
wiUing to be instructed, may also be seen above (n. 1463,
4444). That the naked means one who acknowledges that
there is nothing of good or truth in himself, and the sick
one who acknowledges that he is in evil, and the bound, or
he that is in prison, one who acknowledges that he is in
falsity, is plain from the many passages in the Word in
which they are mentioned.
4959. The reason why the Lord says these things of
Himself is, that He is in those who are such, and there-
fore He also says : Verily I say unto you, Inasmuch as ye
did it unto one of the least 0/ these My brethren, ye did it
unto Me (verses 40, 45),
CHAPTER XXXIX,
1. And Joseph was brought down to Egypt; and Poti-
phar bought him, Pharaoh's chamberlain, prince of the
guards, an Egyptian man, of the hand of the Ishmaelites,
who had brought him down thither.
2. And Jehovah was with Joseph, and he was a prosper-
ous man ; and he was in the house of his lord the Egyp-
tian.
3. And his lord saw that Jehovah was with him, and that
Jehovah made all that he did to prosper in his hand.
4. And Joseph found grace in his eyes, and he minis-
tered unto him ; and he made him overseer over his house,
and all that he had he put into his hand.
5. And it came to pass from the time that he made him
overseer in his house, and over all that he had, that Jeho-
vah blessed the Egyptian's house for Joseph's sake ; and
the blessing of Jehovah was upon all that he had, in the
house and in the field.
Ver. 17.]
CHAPTER XXXIX.
257
6. And he left all that he had in Joseph's hand ; and he
knew not aught that was with him, save the bread which he
did eat. And Joseph was beautiful in form, and beautiful
in look.
7. And it came to pass after these words, that his lord's
wife lifted up her eyes to Joseph ; and she said, Lie with
me.
8. But he refused, and said unto his lord's wife. Behold,
my lord knoweth not what is with me in the house, and he
hath put all that he hath into my hand.
9. He is not greater in this house than I ; and he hath
not kept back anything from me but thee, because thou art
his wife ; how then can I do this great evil, and sin against
God?
10. And it came to pass, as she spake to Joseph day by
day, that he hearkened not unto her, to lie by her, to be
with her.
11. And it came to pass on a certain day, that he went
into the house to do his work ; and there was none of the
men of the house there in the house.
12. And she caught him by his garment, saying. Lie
with me ; and he left his garment in her hand, and fled,
and got him out.
13. And it came to pass, when she saw that he had left
his garment in her hand, and was fled forth,
14. That she cried unto the men of her house, and
spake unto them, saying. See, he hath brought in a Hebrew
unto us to mock us ; he came in unto me to lie with me,
and I cried with a loud voice ;
15. And it came to pass, when he heard that I lifted up
my voice and cried, that he left his garment by me, and
fled, and got him out.
16. And she laid up his garment by her, until his lord
came to his house.
17. And she spake unto him according to these words,
saying. The Hebrew servant whom thou hast brought unto
us, came in unto me to mock me ;
258
GENESIS.
[Ver. 18.
18. And it came to pass, as I lifted up my voice and
cried, that he left his garment by me, and fled out.
19. And it came to pass, when his lord heard the words
of his wife, which she spake unto him, saying. According
to these words did thy servant to me ; that his wrath was
kindled.
20. And Joseph's lord took him, and put him into the
prison, the place where the king's prisoners were bound ;
and he was there in the prison.
21. And Jehovah was with Joseph, and extended mercy
unto him, and gave him favor in the eyes of the prince of
the prison.
22. And the prince of the prison committed to Joseph's
hand all the prisoners that were in the prison ; and what-
soever they did there, he was the doer of it.
23. The prince of the prison looked not to anything
that was in his hand, because Jehovah was with him ; and
that which he did, Jehovah made it to prosper.
CONTENTS.
4960. In the internal sense of this chapter the subject
is the Lord, how He made His internal man Divine. Ja-
cob was the external man, as described in the preceding
chapters ; Joseph is the internal man, as described in this
and the following chapters.
4961. And because this was done according to Divine
order, that order is here described ; and also temptation,
which is the means of conjunction.
INTERNAL SENSE.
4962. Verse i. Aft(f Joseph was brought down to
Egypt; and Potiphar bought him, Pharaoh's chamberlain,
prince of the guards, an Egyptian man, of the hand of the
Jshmaelites, who had brought him down thither. " And
No. 4963.]
CHAPTER XXXIX, VER, I.
259
Joseph " signifies the celestial of the spiritual from the ra-
tional ; " was brought down to Egypt " signifies to the out-
ward knowledges of the church ; " and Potiphar bought
him, Pharaoh's chamberlain " signifies that it was among
the interior things of outward knowledge ; " prince of the
guards" signifies the things which are primary for interpre-
tation ; " an Egyptian man " signifies natural truth ; " of
the hand of the Ishmaelites " signifies from simple good ;
" who had brought him down thither " signifies the descent
from that good to those outward knowledges.
4963. And Joseph. That this signifies the celestial of
the spiritual from the rational, is evident from the repre-
sentation of Joseph, as the celestial spiritual man that is
from the rational (n. 4286) ; here, therefore, because it is
of the Lord, Joseph represents the Lord's internal man.
Every one who is born a man is external and internal : his
external is what is seen by the eyes, by which he is in fel-
lowship with men, and by which the functions proper to
the natural world are performed ; and the internal is what
is not seen by the eyes, by which man is in fellowship with
spirits and angels, and by which the functions proper to
the spiritual world are performed. That every man has an
internal and an external, or is an internal and an external
man, is in order that by man there may be a conjunction
of heaven with the world ; for heaven flows in through the
internal man into the external, and thereby perceives what
is in the world ; and the external man, which is in the
world, thence perceives what is in heaven. It is to this
end that man was so created. The Lord also, as to His 2
Human, had an external and an internal, because it pleased
Him to be born like another man. The external, or His
external man, was represented by Jacob, and afterward by
Israel ; but His internal man is represented by Joseph.
This internal man is what is called celestial spiritual from
the rational, or, what is the same thing, the Lord's internal,
which was human, was the celestial of the spiritual from
26o
GENESIS.
[No. 4963.
the rational. This and its glorification are treated of in
the internal sense of this and the following chapters con-
cerning Joseph. But what the celestial of the spiritual from
the rational is, has been explained above (n. 4286, 4585,
4592, 4594) — namely, that it is above the celestial of the
spiritual from the natural, which is represented by Israel.
3 The Lord, indeed, was born as another man ; but it is well
known that he who is born a man derives his being [^suum"]
from both the father and the mother, and that he has his
inmost from the father, but his exteriors, or what clothe
that inmost, from the mother. Both what he derives from
the father and what he derives from the mother are defiled
with hereditary evil. But it was different with the Lord :
what He derived from the mother in like manner had in it
an hereditary such as any other man has ; but what He de-
rived from the Father, Who was Jehovah, was Divine. For
this reason the Lord's internal man was not like the inter-
nal of another man ; for His inmost was Jehovah. This is
therefore the intermediate, which is called the celestial of
the spiritual from the rational. But concerning this, by the
Divine mercy of the Lord, more will be said in the follow-
ing pages.
4964. IViis brought down to Egypt. That this signifies
to the outward knowledges of the church, is evident from
the signification of Egypt as science, or outward knowledge
in general (n. 1164, 1165, 1186, 1462) ; but what the na-
ture of that knowledge was which properly is signified by
Egypt, has not as yet been explained. In the Ancient
Church there were doctrinals and outward knowledges.
The doctrinals treated of love to God and of charity to-
ward the neighbor ; but the outward knowledges treated of
the correspondences of the natural world with the spiritual
world, and of the representatives of spiritual and celestial
things in natural and earthly. Such were the outward
knowledges possessed by those who were in the Ancient
2 Church. Egypt was one of those countries and kingdoms
No. 4964 ] CHAPTER XXXIX. VER. I. 261 .
where the Ancient Church was (1238, 2385) ; but as in
Egypt especially, outward knowledges were handed down,
therefore such knowledge in general is signified by Egypt ;
and it is for this reason also that Egypt is so often men-
tioned in the prophetic Word, and by it such knowledge in
particular is meant. The very magic of the Egyptians, too,
had its origin thence ; for they were acquainted with the
correspondences of the natural world with the spiritual, and
afterward, when the church among them was at an end,
they perverted these correspondences to magic. Now be-
cause they had such knowledges — that taught correspond-
ences — and also representatives and significatives, and be-
cause these things were serviceable to the doctrinals of the
church, especially for understanding those things which
were said in their Word — that the Ancient Church had a
Word both prophetic and historic, similar to the present
Word, but still another one, can be seen in n. 2686 —
therefore by being brought down to Egypt is signified to
the outward knowledges of the church. As the Lord is 3
represented by Joseph, its being said here that Joseph was
brought down to Egypt, signifies that the Lord when He
glorified His internal man, that is made it Divine, became
first imbued with the outward knowledges of the church,
and from and by them advanced to things more and more
interior, and at length even to those that were Divine. For
it pleased Him to glorify Himself, or to make Himself Di-
vine, according to the same order in which He regenerates
man or makes him spiritual (n. 3138, 3212, 3296, 3490,
4402) — that is, leads him from external things, which are
outward knowledges and the truths of faith, successively to
internal things, which are of charity toward the neighbor
and of love to Him. From this it is plain what is signified
by the following words in Hosea : IV/ien Israel was a child,
then I loved him, and called My son out of Egypt (xi. i).
That these words were spoken of the Lord, can be seen in
Matthew (ii. 15).
262
GENESIS.
[No. 4965.
4965 . And Potiphar bought him, Pharaoh^ s chamberlain.
That this signifies that it was among the interior things of
outward knowledge, is evident from the signification of
Pharaoh's chamberlain, as the interior things of outward
knowledge (see n. 4789) ; his buying signifies that he as-
cribed those things to himself (n. 4397, 4487). The inte-
rior things of outward knowledge are those which come
nearer to spiritual things, and are applications of outward
knowledge to heavenly things ; for these are what the in-
ternal man sees, when the external sees only the knowledges
in outward form.
4966. Pritice of the guards. That this signifies the things
which are primary for interpretation, is evident from the sig-
nification of prince of the guards, as things primary for
interpretation (n. 4790) : things primary for interpretation
are those which primarily conduce to the interpretation of
the Word, and thus to the understanding of the doctrines
of love to God and of charity toward the neighbor, which
are from the Word. It is to be known that the knowledge
of the ancients was altogether different from that of the
present day. Their knowledge, as was said above, treated
of the correspondence of things in the natural world with
things in the spiritual world. The knowledge which is now
called philosophy, such as that of Aristotle and others like
him, was unknown to them. This is plain too from the
books of the earlier writers, most of which were written in
language that signified, represented, and corresponded to
interior things — as is evident from the following instances,
2 not to mention others. They located Helicon on a moun-
tain, and by it they understood heaven ; they gave to Par-
nassus a place below on a hill, by which they understood
knowledges, where they said that a flying horse, called Peg-
asus, broke open a fountain with his hoof; knowledges they
called virgins, with other such traditions. For they knew
from correspondences and representatives that a mountain
stood for heaven ; a hill for that heaven which is beneath,
No. 4966.] CHAPTER XXXIX. VER. I.
263
or which is with man ; a horse for the understanding ; the
wings with which he flew, for spiritual things ; a hoof for
the natural mind ; a fountain for intelligence ; the three
virgins who were called the Graces, for affections for good ;
and the virgins who were called the Muses, for affections
for truth. So also they assigned to the sun horses, the food
of which they called ambrosia, and their drink, nectar ; for
they knew that the sun signified celestial love, horses the
intellectual things therefrom ; and that food signified celes-
tial things, and drink spiritual things. From the ancients, 3
also, still survives the custom for kings, at their coronation,
to sit upon a silver throne, to be clothed with a purple
robe, to be anointed with oil, to wear a crown on the head,
and to carry a sceptre, sword, and keys in their hands, to
ride in royal pomp upon a white horse whose hoofs are shod
with silver, and to be waited on at table by the chiefs of the
kingdom, with other ceremonies ; for they knew that a king
represented Divine truth which is from Divine good, and
hence they knew what is signified by a silver throne, a pur-
ple robe, anointing oil, a crown, a sceptre, a sword, keys, a
white horse, hoofs shod with silver, and being waited on by
chief men. Who at this day knows these significations, and
where is the learning that teaches them ? Men call such
things emblems, not knowing anything about correspond-
ence and representation. From these things it is plain
what the learning of the ancients was, and that it led them
into a knowledge of spiritual and heavenly things, which at
this day are scarce known to exist. The knowledges which 4
succeeded that of the ancients, and are properly called phi-
losophy, rather draw away the mind from the knowledge
of such things, because they can be applied to the confirma-
tion of falsities too ; and they also bring the mind into
darkness when truths are confirmed by means of them, be-
cause, for the most part, they are bare expressions, whereby
confirmations are effected, which are comprehended by few,
and regarding which even those few are not agreed. From
264
GENESIS,
[No. 4966.
this it is evident how far mankind have receded from the
erudition of the ancients, which led to wisdom. The Gen-
tiles received those knowledges from the Ancient Church,
the external worship of which consisted in representatives
and significatives, and the internal in those things which
were represented and signified. These were the knowl-
edges which, in the genuine sense, are signified by Egypt.
4967. An Egyptian man. That this signifies natural
truth is evident from the signification of a man, as truth (see
n. 3134) ; and from the signification of Egypt, as knowledge
in general, treated of just above (n. 4964, 4966) ; and be-
cause Egypt is knowledge, it is also the natural ; for all
outward knowledge in man is natural, because it is in his
natural man, even knowledge concerning spiritual and ce-
lestial things. The reason of this is, that man sees those
things in the natural mind, and from it ; and what he does
not see from the natural mind, he does not comprehend.
But the regenerate man, who is called spiritual, and the un-
regenerate man, who is merely natural, see those things in
different ways : with the former the knowledges receive light
from the light of heaven, but with the latter from the light
which flows in through spirits who are in falsity and evil ;
which light indeed is from the light of heaven, but becomes
in them opaque, like the light of evening or night ; for such
spirits, and hence such men, see as owls — clearly at night,
and obscurely in the daytime, that is, they see falsities
clearly and truths obscurely ; and hence see clearly the
things of the world, and obscurely if at all, the things of
heaven. From these considerations it is evident that gen-
uine knowledge is natural truth ; for every genuine knowl-
edge, such as is signified by Egypt in the good sense, is
natural truth.
4968. 0/ the hand of the Ishmaelites. That this sig-
nifies from simple good, is evident from the representation
of the Ishmaelites, as those who are in simple good (see
D. 3263, 4747) ; and here, therefore, natural truth which is
No. 4970-] CHAPTER XXXIX. VER. 2-6. 26$
from simple good. In chapter xxxvii. verse 36, it is said that
the Midianites sold Joseph into Egypt unto Potiphar, Pha-
raoh's chamberlain, prince of the guards ; but here it is said
that Potiphar, Pharaoh's chamberlain, prince of the guards,
bought him of the hand of the Ishmaelites, who had
brought him down thither. That it is so said, is for the
sake of the internal sense : for there the removal of Divine
truth is treated of, which is not wrought by those who are
in simple good, but by those who are in simple truth, who
are represented by the Midianites (see n. 4788) ; but here
the procuring or ascription of knowledge, and natural truth
which is from simple good, are treated of; and therefore it
is said " of the Ishmaelites," for these represent those who
are in simple good. From this it is plain that it is so said
for the sake of the internal sense. Nor is there any con-
tradiction in the historical narrative ; for it is said of the
Midianites that they drew Joseph out of the pit, and con-
sequently that they delivered him to the Ishmaelites, by
whom he was brought down into Egypt ; and thus that the
Midianites, because they delivered him up to the Ishmael-
ites who were going to Egypt, sold him into Egypt.
4969. Who had brought him down * thither. That this
signifies the descent from that good to those outward knowl-
edges, is evident from the representation of the Ishmael-
ites, who brought him down,* as those who are in simple
good, treated of just above (n. 4968) ; and from the sig-
nification of Egypt, which is meant by "thither " here, as
outward knowledge in general — see just above (n. 4964,
4966). It is said " to descend," because outward knowl-
edges are treated of, which are exterior ; for, in the Word,
to go from interior to exterior things is called descending,
but from exterior to interior ascending (n. 3084, 4539).
4970. Verses 2-6. And Jehovah was with Joseph, and
he was a prosperous man ; and he was in the house of his
lord the Egyptian. And his lord saw that Jehovah was
* Literally, who made him descend.
266
GENESIS.
[No. 4970.
wiih him, and that Jehovah made all that he did to prosper
in his hand. And Joseph found grace in his eyes, and he
ministered unto him ; and he made him overseer over his
house, and all that he had he put into his hand. And it
came to pass from the time that he made him overseer in
his house, and over all that he had, that Jehovah blessed
the Egyptian's house for Joseph's sake ; and the blessing of
Jehovah was upon all that he had, in the house and in the
field. And he left all that he had in Joseph's hand; and
he knew not aught that was with him, save the bread 7vhich
he did eat. And Joseph was beautiful in form, and beauti-
ful in look. "And Jehovah was with Joseph " signifies that
the Divine was in the celestial of the spiritual ; "and he
was a prosperous man " signifies that all things were pro-
vided ; " and he was in the house of his lord the Eg)'p-
tian " signifies that it might be initiated into natural good.
"And his lord saw that Jehovah was with him " signifies
that it was perceived in natural good that the Divine was
therein ; " and that Jehovah made all that he did to pros-
per in his hand " signifies that all things were of the Divine
providence. "And Joseph found grace in his eyes " signi-
fies that it was accepted ; "and he ministered unto him"
signifies that the knowledge was appropriated to its good ;
" and he made him overseer over his house " signifies that
good applied itself thereto ; " and all that he had he put
into his hand " signifies that its all was as in its power. "And
it came to pass from the time that he made him overseer
in his house, and over all that he had " signifies another
state after good applied itself thereto, and its all was as in
its power ; " that Jehovah blessed the Egyptian's house for
Joseph's sake " signifies that from the Divine then was de-
rived thereto the celestial natural ; " and the blessing of
Jehovah " signifies increase ; " was upon all that he had, in
the house and in the field " signifies in life and in doctrine.
"And he left all that he had in Joseph's hand " signifies
that it appeared as if all things were in its power j " and
No. 4973-] CHAPTER XXXIX. VER. 2-6.
267
he knew not aught that was with him, save the bread which
he did eat" signifies that good was thence appropriated.
" And Joseph was beautiful in form " signifies the good of
life thence ; " and beautiful in look " signifies the truth of
faith thence.
4971. And Jehovah was 7vith Joseph. That this signi-
fies that the Divine was in the celestial of the spiritual, is
evident from the representation of Joseph, as the celestial
of the spiritual from the rational, of which above (n. 4963) ;
and because the subject is the Lord — here as to the inter-
nal man in His Human — by Jehovah being with him is
signified that the Divine was therein ; for the Divine was
in His Human, because He was conceived of Jehovah. In
the case of angels, the Divine is not in them, but is present
with them, because they are only forms recipient of the
Divine from the Lord.
4972. Ami he was a prosperous man. That this signi-
fies that all things were provided, is evident from the signi-
fication of being prosperous, when it is said of the Lord,
as that it was provided, namely, that He should be enriched
with all good.
4973. And he was in the house of his lord ihe Egyptian.
That this signifies that it might be initiated into natural
good, is evident from the signification of a lord, as good,
of which presently ; and from the signification of an Egyp-
tian, as outward knowledge in general, and hence the nat-
ural (see n. 4967). That to be in a house is to be initi-
ated, is because a house is the mind in which good is (see
n. 3538), here the natural mind ; and moreover a house is
predicated of good (n. 3652, 3720). There is in man a
natural mind and a rational mind ; the natural mind is in
his external man, the rational mind in his internal. Out-
ward knowledges are the truths of the natural mind, which
are said to be in their house when they are conjoined there
with good ; for good and truth constitute together one
house, as husband and wife. But the goods and truths
268
GENESIS.
[No. 4973.
here referred to are interior ; for they correspond to the
celestial of the spiritual from the rational, which is repre-
sented by Joseph. The interior corresponding truths in
the natural mind are applications to uses, and the interior
2 goods therein are uses. The name Lord is often used in
the Word ; and one who has no knowledge of the internal
sense supposes that nothing more is meant by it than what
is meant in common speech, when that terra is used ; but
the name Lord is never used in the Word except where
good is treated of, and the same is true of the name Jeho-
vah ; but when truth is treated of, the names God and King
are used. For this reason by a lord is signified good, as
is evident from the following passages — in Moses : Jeho-
vah your God, He is God of gods, and Lord of lords (Deut.
X. 17). In David: O give thanks unto Jehovah. . . . O
give tha?iks unto the God of gods. . . . O give thanks unto
the Lord of lords (Ps. cxxxvi. 1-3) — where Jehovah, or
the Lord, is called God of gods from the Divine truth which
proceeds from Him, and Lord of lords from the Divine
3 good which is in Him. And so in the Apocalypse : The
Lamb shall overcome them ; for He is Lord of lords, and
King of kings (xvii. 14), And again: He that sat upon
the white horse hath upon His vesture and upon His thigh a
name written. King of kings, and Lord of lords (xix. 16).
That the Lord is here called King of kings from Divine
truth, and Lord of lords from Divine good, is plain from
the particulars ; the name written is His quality (n. 144,
145, 1754, 1896, 2009, 2724, 3006) ; the vesture on which
it was written is the truth of faith (n. 1073, 2576, 4545,
4763) ; the thigh on which also that quality was written, is
the good of love (n. 3021, 4277, 4280, 4575). From this
also it is plain that the Lord from Divine truth is called
King of kings, and from Divine good Lord of lords. That
the Lord from Divine truth is called King, may be seen
4 above (n. 2015, 2069, 3009, 3670, 4581). From this it is
also clear what is meant by the Lord's Christ, in Luke : It
No. 4973 ] CHAPTER XXXIX. VER. 2-6. 269
was revealed unto Simeon by the Holy Spirit, that he should
not see death, before he had seen the Lord's Christ (ii. 26).
The Lord's Christ is the Divine truth of the Divine good ;
for Christ is the same as Messiah, and Messiah is the
Anointed or King (n. 3008, 3009). The Lord here is Je-
hovah. In the Word of the New Testament the name
Jehovah is nowhere used ; but instead of it the names Lord
and God (n. 2921) — as also in Luke: Jesus said,
say they that the Christ is David's Son? for David him-
self saith in the book of Fsalms, The Lord said unto my
Lord, Sit Thou on My right hand (xx. 41, 42). The same
passage reads thus in David : The saying of Jehovah unto
my Lord, Sit Thou on My right hand (Ps. ex. i). It is
plain that Jehovah in David is called Lord in the Evangel-
ist. Lord there stands for the Divine good of the Divine
Human ; omnipotence is signified by sitting at the right
hand (n. 3387, 4592, 4933 at the end). The Lord, when S
He was in the world, was Divine truth ; but when He was
glorified, that is, when He made the Human in Himself
Divine, He became Divine good, from which thereafter Di-
vine truth proceeds. For this reason the disciples after the
resurrection did not call Him Master, as before, but Lord
— as is plain in John (chap. xxi. 7, 12, 15-17, 20), and
also in the rest of the Evangelists. The Divine truth, which
the Lord was when in the world, and which thereafter pro-
ceeds from Him, that is, from the Divine good, is called
also the angel of the covenant — in Malachi : The Lord,
Whom ye seek, shall suddenly come to His temple, and the
Angel of the covenant Whom ye desire (iii. i). As Divine 6
good is meant by Lord, and Divine truth by King, there-
fore where the Lord is spoken of as having dominion and
a kingdom, dominion is predicated of Divine good, and a
kingdom of Divine truth, and therefore also the Lord is
called Lord of nations, and King of peoples ; for by na-
tions are signified those who are in good, and peoples those
who are in truth (n. 1259, 1260, 1849, 3581). Good is f
270
GENESIS.
[No. 4973.
called a lord in respect to a servant, and it is called a father
in respect to a son — as in Malachi : A son honoreth his
father, and a servant his lord : if then I be a father, where
is My honor? and if I be a lord, where is My fear? (i. 6)
and in David : Joseph was sold for a servant. . . . The
word of Jehovah tried him. The king sent and loosed
him ; even the ri/ler of nations, and let him go free. He
made him lord of his house, and ruler of all his substance
(Ps. cv. 17, 19-21). That by Joseph here is meant the Lord,
is plain from the several particulars. And Lord here is the
Divine good of the Divine Human.
4974. And his lord saw that Jehovah was with him.
That this signifies that it was perceived in natural good that
the Divine was therein, is evident from the signification of
seeing, as understanding and perceiving (n. 2150, 3764,
4339) 4567, 4723) ; and from the signification of a lord,
as good, as shown just above (n. 4973) ; and here natural
good, because it is an Egyptian who is here the lord. That
the Divine was therein, is signified by Jehovah being with
him, as above (n. 4971).
4975. And that Jehovah made all that he did to prosper
in his hand. That this signifies that all things were of the
Divine providence, is evident from the signification of be-
ing made to prosper, as being provided, of which above
(n. 4972). Hence Jehovah's making it to prosper in his
hand is the Divine providence.
4975^-. And Joseph found grace in his eyes. That this
signifies that it was accepted, namely, by natural good,
which is signified by his lord, is evident from the significa-
tion of finding grace in one's sight, as being accepted. It
is said in the eyes, because grace is predicated of the un-
derstanding, and that is signified by the eyes (see n. 2701,
3820, 4526).
4976. And he ministered unto him. That this signifies
that the knowledge was appropriated to its good, is evident
from the signification of ministering, as being of service
TTO. 4977-] CHAPTER XXXIX. VER. 2-6.
271
by supplying what another needs, here being appropriated,
because it is natural good to which the knowledge was to
be appropriated. Ministering is predicated also of knowl-
edges ; for in the Word by a minister and by a servant is
signified outward knowledge or natural truth, because this
is subordinate to good, as to its lord. Knowledge in rela-
tion to the enjoyment of the natural man, or what is the
same thing, natural truth in relation to its good, is like
water to bread, or drink to food. Water or drink causes
bread and food to be diluted, so that they may be con-
veyed into the blood, and thence into all parts of the body,
and nourish them ; for without water or drink, bread or
food is not resolved into its minute particles, nor distrib-
uted for use. The same is true of knowledge in relation 2
to enjoyment, or of truth in relation to good ; and there-
fore good has appetite for and desires truth, and this for
the sake of use, that it may minister to and serve itself.
And likewise they correspond, for man in the other life is
not nourished by any natural food and drink, but by spir-
itual food and drink. Spiritual food is good, and spiritual
drink is truth. When therefore bread or food is mentioned
in the Word, angels understand spiritual bread or food, that
is, the good of love and charity ; and when water or drink
is mentioned, they understand spiritual water or drink, that
is, the truth of faith. From this it can be seen what the
truth of faith is without the good of charity, and also in
what way the former without the latter can nourish the
internal man — that is to say, as water or drink alone can
nourish one without bread and food. That by such nour-
ishment man would become emaciated and die, is well
known.
4977. And he made him overseer over his house. That
this signifies that good applied itself thereto, is evident
from the signification of the lord, who made him overseer,
as good (see n. 4973) ; and from the signification of mak-
ing him overseer over his house, as applying itself thereto.
2/2
GENESIS.
[No. 4977.
namely, to outward knowledge or natural truth. That this
is the meaning, is plain from the words that follow, where
it is said, that all that he had he put into his hand — by
which is signified that its all was as in its power. For good
is lord, and truth is minister ; and when it is said of a lord
that he made a minister an overseer, or of good that it
made truth an overseer, in the internal sense it is not signi-
fied that it ceded the dominion thereto, but that it applied
itself. For in the internal sense a thing is perceived as it
is in itself ; but in the sense of the letter it is set forth ac
cording to the appearance ; for good always has the do-
minion, but applies itself in order that truth may be con-
joined with it. When man is in truth, as is the case before
he is regenerated, he knows scarce anything about good ;
for truth flows in by an external way, or by the senses, but
good by an internal way. Man is sensible of that which
flows in by an external way, but not, until he is regenerated,
of that which flows in by an internal way ; wherefore, unless
in the prior state a sort of dominion were given to truth,
or unless good so applied itself, truth would never be ap-
propriated to good. This is the same with what has often
been shown before — that truth is apparently in the first
place or as the lord, while man is being regenerated ; but
that good is manifestly in the first place and lord, when he
is regenerated (see n. 3539, 3548, 3556, 3563, 3570, 3576,
3603, 3701, 4925, 4926, 4928, 493°)-
4978. And all that he had he put into his hand. That
this signifies that its all was as in its power, is evident from
the signification of the hand, as power (n. 878, 3091, 3387,
3563, 4931-4937). Thus to put into his hand is to put
into its power ; but as this is done apparently, it is said as
in its power. That it is apparently, or as, may be seen
just above (n. 4977).
4979. And it came to pass from the time that he made
him overseer in his house, and over all that he had. That
this signifies another state after good applied itself thereto.
No. 498o.] CHAPTER XXXIX. VER. 2-6.
and its all was as in its power, is evident from the signifi-
cation of the expression, it came to pass, or it was, so often
found in the Word, as involving something new, and con-
sequently another state — as likewise in the following verses
(7, 10, II, 13, 15, 18, 19) ; and from the signification of,
from the time that he made him overseer in his house, as
after good applied itself thereto, of which above (n. 4977) ;
and from the signification of, over all that he had, as that
its all was as in its power, of which also above (n. 4978).
4980. That Jehovah blessed the Egyptian's house for Jo-
seph's sake. That this signifies that from the Divine then
was derived thereto the celestial natural, is evident from
the signification of being blessed, as being enriched with
celestial and spiritual good, and that it was from the Divine
being signified by its being said that Jehovah blessed ; and
from the signification of the Egyptian's house, as the good
of the natural mind, as above (n. 4973). Hence it follows
that by Jehovah's blessing the Egyptian's house is signified
that from the Divine then was derived thereto the celestial
natural. The celestial natural is the good in the natural
which corresponds to the good of the rational, that is,
which corresponds to the celestial of the spiritual from the
rational, which is Joseph (n. 4963). The celestial as well 2
as the spiritual is predicated both of the rational and of the
natural, that is, of the internal man, which is the rational
man, and of the external, which is the natural man ; for the
spiritual in its essence is the Divine truth which proceeds
from the Lord, and the celestial is the Divine good which
is in that Divine truth. When Divine truth in which is
Divine good is received by the rational or internal man, it
is called the spiritual in the rational ; and when received by
the natural or external man, it is called the spiritual in the
natural. In like manner when the Divine good which is in
Divine truth is received by the rational or internal man, it
is called the celestial in the rational ; and when received by
the natural or external man, it is called the celestial in the
274
GENESIS.
[No. 4980.
natural. Both flow in with man from the Lord as well im-
mediately as mediately through angels and spirits ; but with
the Lord, when He was in the world, the inflow was from
Himself, because the Divine was in Him.
4981. And the blessing 0/ Jehovah. That this signifies
increase, is evident from the signification of the blessing of
Jehovah. The blessing of Jehovah in the genuine sense
signifies love to the Lord and charity toward the neighbor ;
for they who are gifted with these are called the blessed of
Jehovah, being then gifted with heaven and eternal salva-
tion. Hence the blessing of Jehovah, in the external sense
or in the sense which relates to the state of man in the
world, is to be content in God, and thence to be content
with the state of honor and wealth in which one is, whether
it be among the honored and rich, or among the less hon-
ored and poor ; for he who is content in God regards
honors and riches as means for uses ; and when he thinks
of them and at the same time of eternal life, he regards
the honors and riches as of no importance, and eternal life
as essential. Because the blessing of Jehovah, or the Lord,
in the genuine sense involves these things, blessing also
contains numberless things, and hence too signifies various
things which follow therefrom — as, to be enriched with
spiritual and celestial good (n. 981, 1731) ; to be made
fruitful from aff'ection for truth (n. 2846) ; to be disposed
in heavenly order (n, 3017) ; to be gifted with the good of
love, and so to be conjoined to the Lord (n. 3406, 3504,
3514, 3530, 3584); and joy (n. 4216). What therefore
blessing signifies in particular, may be evident from the
series of the things that precede and that follow. That here
the blessing of Jehovah signifies increase in good and truth,
or in life and doctrine, is plain from the words that follow —
for it is said, The blessing of Jehovah was upon all that he
had in the house and in the field ; and by a house is signi-
fied the good which is of the life, and by a field the truth
which is of doctrine. From this it is plain that increase in
those things is signified here by the blessing of Jehovah.
No. 4984 ] CHAPTER XXXIX. VER. 2-6,
275
4982. Was upon all that he had, in the house and in the
field. That this signifies in life and in doctrine, is evident
from the signification of a house, as good (n. 2048, 2233,
2559, 3128, 3652, 3720) — and because it means good, it
means also life, since all good is of life ; and from the sig-
nification of a field, as the truth of the church (n. 368,
3508, 3766, 4440, 4443) — and because it means the truth
of the church, it means also doctrine, since all truth is of
doctrine. A house and a field are occasionally mentioned
in other parts of the Word, and when the subject is the
celestial man, by a house is signified celestial good, and by
a field spiritual good. Celestial good is the good of love
to the Lord, and spiritual good is the good of charity to-
ward the neighbor. But when the spiritual man is treated
of, by a house is signified the celestial that is in him, which
is the good of charity toward the neighbor ; and by a field
the spiritual that is in him, which is the truth of faith.
Both the one and the other are signified in Matthew : Let
him that is upon the housetop not go down to take anything
out 0/ his house, and let him that is in the field not return
back to take his garments (xxiv. 17, 18 ; see n. 3652).
4983. And he left all that he had in Joseph's hand.
That this signifies that it appeared as if all things were in
its power, is evident from what was explained above (see
n. 4978), where almost the same words occur, and also
from what was said elsewhere (n. 4977).
4984. Attd he knew not aught that was with him, save
the bread which he did eat. That this signifies that good
was thence appropriated, is evident from the signification
of bread, as good (n. 276, 680, 3478, 3735, 4211, 4217,
4735) j ^iid from the signification of eating, as being ap-
propriated (n. 3168, 3513, 3596, 3832, 4745). His not
knowing aught that was with him save bread, signifies that
nothing was received but good. It may be believed that
when good appropriates truth to itself, it is truth such as is
the truth of faith that it appropriates ; but it is the good
2/6
GENESIS.
[No. 4984.
of truth. Truths which are not for use approach indeed,
but do not enter. All uses from truths are the goods of
truth. Truths which are not for use are separated ; and
some are retained, and some rejected. Those which are
retained are such as introduce to good more or less re-
mote, and are uses themselves. Those which are rejected
are such as do not so introduce, nor apply themselves. In
their beginning all uses are truths of doctrine, but in their
progression they become goods ; and they then become
goods when man acts according to those truths. Action
itself thus gives quality to truths, for all action descends
from the will, and the will makes that to become good
which before was truth. From this it is plain that truth
in the will is no longer the truth of faith, but the good of
faith ; and that no one is made happy by the truth of faith,
but by the good of faith ; for this affects the very essence
of man's life, namely, his will, and gives to it interior en-
joyment or blessedness, and in the other life happiness,
which is called heavenly joy.
4985. And Joseph was beautiful in form signifies the
good of life thence, and beautiful in look signifies the truth
of faith thence, as is evident from the signification of beau-
tiful in form and beautiful in look ; for form is the essence
of a thing, and the look is the existence thence ; and be-
cause good is the very essence, and truth the existence
thence, by beautiful in form is signified the good of life,
and by beautiful in look the truth of faith. For the good
of life is the very being of man, because it is of his will ;
and the truth of faith is the existing thence, because it is
of his understanding ; for whatever is of the understanding,
exists from the will. The being of man's life is in his
faculty of willing, and the existing of his life is in his
faculty of understanding. The understanding of man is
nothing else than the will unfolded, and so put in form
that its quality may appear in view. From this it is plain
whence is man's beauty, that is, of the interior man — that
No. 4986.] CHAPTER XXXIX. VER. 7-9.
277
it is from the good of the will by the truth of faith. The
truth itself of faith presents beauty in the external form,
but the good of the will imparts and forms it. From this
it is that the angels of heaven are of ineffable beauty, be-
ing as it were loves and charities in form ; and so when
they appear in their beauty, they affect the inmosts. With
them the good of love from the Lord shines forth through
the truth of faith, and as it penetrates it affects. From
this it may be evident what is signified in the internal sense
by beautiful in form and beautiful in look (see also 3821).
4986. Verses 7-9. And it ca7ne to pass after these words,
that his lord's wife lifted up her eyes to Joseph ; and she
said, Lie with me. But he refused, and said unto his lord's
wife, Behold, my lord knoweth not what is with me in the
house, atid he hath put all that he hath into my hand. He
is not greater in this house than J; atid he hath not kept
back anything from me but thee, because thou art his wife ;
how then can I do this great evil, and sin against God ?
"And it came to pass after these words " signifies a third
state ; " that his lord's wife lifted up her eyes to Joseph "
signifies truth natural not spiritual adjoined to natural good,
and its perception; "and she said, Lie with me" signifies
that it desired conjunction. " But he refused " signifies
aversion ; " and said unto his lord's wife " signifies percep-
tion concerning that truth ; " Behold, my lord knoweth not
what is with me in the house " signifies that natural good
did not even desire appropriation ; " and he hath put all
that he hath into my hand" signifies that all was in its
power." He is not greater in this house than I " signifies
that that good was prior in time, not in state ; " and he
hath not kept back anything from me but thee " signifies
that it was forbidden to be conjoined to the truth of that
good ; " because thou art his wife " signifies because it was
not to be conjoined to another good ; " how then can I do
this great evil, and sin against God?" signifies that thus
there would be disjunction, and no conjunction.
2/8
GENESIS.
[No. 4987.
4987. And it came to pass after these words. That this
signifies a third state, is evident from the signification of,
it came to pass, or, it was, as involving something new (see
n. 4979), here consequently a third state; and from the
signification of " after these words," as after those things
were transacted. In the original language, one series is not
distinguished from another by interstitial signs, as in other
languages ; but a continuity as it were is apparent from
beginning to end. The things in the internal sense are in-
deed in like manner continuous, and flowing from one state
of a thing into another ; but when one state terminates,
and another which is to be noted succeeds, it is indicated
by " it was " or " it came to pass " ; and a change of state
less marked by " and." This is the reason why those ex-
pressions so frequently occur. This state, which is the
third, and which is now treated of, is more interior than
the former.
4988. That his lord's wife lifted up her eyes to Joseph.
That this signifies truth natural not spiritual adjoined to
natural good, and its perception, is evident from the signi-
fication of a wife, as truth adjoined to good (n. 1468, 2517,
3236,4510, 4823) — here truth natural not spiritual ad-
joined to natural good, because that truth and this good
are treated of, that good to which that truth is conjoined
being here the lord (n. 4973) ; and from the signification
of lifting up the eyes, as thought, intention, and also per-
2 ception (n. 2789, 2829, 3198, 3202, 4339). By wife here
is signified truth natural, but not truth natural spiritual ;
and by husband, who is here lord, is signified good natural,
but not good natural spiritual. It must therefore be ex-
plained what is meant by good and truth natural not spir-
itual, and good and truth natural spiritual. Good in man
is from a twofold source — from what is hereditary and
hence adscititious, and also from the doctrine of faith and
charity, or with the Gentiles from their religion. Good *
♦The Latin here has bonum ttvcrum.
No. 4988.] CHAPTER XXXIX. VER. 7-9.
279
from the former source is good natural not spiritual, while
good from the latter source is good natural spiritual. From
like origin is truth, because all good has its own truth ad-
joined to it. Good natural from the former source, that is, 3
from what is hereditary and hence adscititious, has many
things in affinity with good natural from the other source,
that is, from the doctrine of faith and charity or one's
religion ; but only in the external form, being entirely dif-
ferent in the internal. Good natural from the former source
may be compared to the good given with gentle animals ;
but good natural from the other source is proper to the
man who acts from reason, and thence knows how to dis-
pense good in various ways according to uses. This dis-
pensing of good is taught by the doctrine of what is just
and right, and in a superior degree by the doctrine of faith
and charity, and with those who are truly rational, is also
in many things confirmed by reason. They who do good 4
from the former source are carried along blindly by a sort
of instinct into acts of charity ; but they who do good from
the other source are carried along by an internal obligation,
and as it were with their eyes open. In a word, they who
do good from the former source do it not from any con-
science of what is just and right, still less from a conscience
of spiritual truth and good ; but they who do good from
the other source do it from conscience — see what has
been said before on this subject (n. 3040, 3470,3471, 3518),
and what follows (n. 4992). But how it is with these things
can by no means be explained to the apprehension ; for
every one who is not spiritual, or who is not regenerated,
sees good from its external form, and this for the reason
that he does not know what charity is, or what the neigh-
bor is ; and the reason why he does not know these things
is, that he has no doctrinals of charity. In the light of
heaven those things appear most distinctly, and hence they
appear also distinctly with the spiritual or regenerate, be-
cause these are in the light of heaven.
28o
GENESIS.
[No. 4989.
4989. And she said, Lie 7vith me. That this signifies
that it desired conjunction, is evident from the significa-
tion of lying with me, as conjunction — that is, of good
natural spiritual, which now is Joseph, with truth natural
not spiritual, which is his lord's wife — but unlawful con-
junction. The conjunctions of good with truth, and of truth
with good, are described in the Word by marriages (see
n. 2727-2759, 3132, 3665, 4434, 4837) ; and hence unlaw-
ful conjunctions are described by harlotries. And so here
the conjunction of truth natural not spiritual with good
natural spiritual, is described by his lord's wife being desir-
ous to lie with him. Behveen these no conjunction can be
given in internals, but only in externals, in which there is
an apparent conjunction ; but it is only affinity. For this
reason also she caught him by his garment and he left the
garment in her hand ; for by garment in the internal sense
is signified what is external, by which there is an apparent
conjunction, or by which there is affinity, as will be seen
2 below at verses 12, 13. That these things are signified,
cannot be seen so long as the mind or thought is kept in
the historical : for then nothing is thought of but Joseph,
Potiphar's wife, and the flight of Joseph when he had left
his garment. But if the mind or thought were kept in
those things which are signified by Joseph, by Potiphar's
wife, and by a garment, it would then be perceived that
some spiritual unlawful conjunction is also here described ;
and the mind or thought can be kept in the things which
are signified, if it is only believed that the historic Word is
Divine, not from the mere history, but from this, that within
the history there is what is spiritual and Divine ; and if
this were believed, it would be known that the spiritual and
Divine therein are concerning the good and truth of the
Lord's church and kingdom, and in the supreme sense con-
cerning the Lord Himself. When a man comes into the
other life, as he does immediately after death, if he is one
of those who are taken up into heaven, he will then know
No. 4992 ] CHAPTER XXXIX. VER. 7-9. 28 1
that he retains nothing of the historical of the Word, and
indeed knows nothing about Joseph, or about Abraham,
Isaac, and Jacob ; but only about the spiritual and Divine
things which he had learnt from the Word and had applied
to his life. Such things, therefore, are what are inwardly
contained in the Word, and are called its internal sense.
4990. But he refused. That this signifies aversion, is
evident from the signification of refusing, as being averse,
namely, to that conjunction ; for he who refuses, even to
fleeing away, is averse.
4991. And said unto his lord's wife. That this signifies
perception concerning that truth, is evident from the signi-
fication of saying, in the historicals of the Word, as per-
ceiving — of which often above ; and from the signification
of his lord's wife, as truth natural not spiritual adjoined to
natural good, as above (n. 4988).
4992. Behold, my lord knoweih not what is with me in
the house. That this signifies that natural good did not
even desire appropriation, is evident from the signification
of his lord, as natural good (see n. 4973) ; and from the
signification of not knowing what is with me in the house,
as not desiring appropriation. That this is the meaning
cannot be seen except from the series of things in the in-
ternal sense ; for a third state is now treated of, in which
the celestial of the spiritual was in the natural ; in that
state the good and truth natural which is spiritual, is sepa-
rated from the good and truth natural which is not spir-
itual ; and consequently by not knowing what is in the
house, is signified that there is no desire for appropriation.
But these things, because they are arcana, cannot be made
clear except by examples. Let the following example there-
fore serve for illustration. To be conjoined with one's wife
from lust alone, this natural is not spiritual ; but to be con-
joined with one's wife from marriage love, this natural is
spiritual. When the husband is afterward conjoined from
lust alone, he believes that he transgresses, as one who does
282
GENESIS.
[No. 4992,
what is lascivious, and therefore desires no longer that it
should be appropriated to him. Let this also serve for an
example. To do good to a friend, whatever may be his
quality, if only he is a friend, is natural not spiritual ; but
to do good to a friend for the sake of the good in him, and
still more to hold good itself as the friend which is to be
benefited, this is natural spiritual ; and when one is in this,
he knows that he transgresses if he does good to a friend
who is evil, for then through him he does evil to others.
When he is in this state, he holds in aversion the appropri-
ation of good natural not spiritual, in which good he was
before. And so it is in other instances.
4993. And he hath put all that he hath into my hand.
That this signifies that all was in its power, is evident from
what was said above (n. 4978), where similar words occur.
But there is this difference, that the subject there was the
second state in which the celestial of the spiritual in the
natural was ; for then natural good applied itself, and ap-
propriated to itself truth (n. 4976, 4977) ; in which state
good had the dominion actually, but truth apparently ; and
so those words then signified that its all was as in its power.
But here the subject is the third state in which the celestial
of the spiritual is, when it has been made spiritual in the
natural ; and as in this state there is no appropriation, there-
fore by the words is signified that all was in its power.
4994. He is not greater in this house than I. That this
signifies that that good was prior in time, not in state, is evi-
dent from the signification of not being greater in this
house than I, as that the dominions were on an equality,
consequently that the one is prior and so also the other.
From the series in the internal sense it is plain that good
natural not spiritual is prior in time, and that good natural
spiritual is prior in state — as is clear also from what was
shown above (n. 4992). To be prior in state is to be more
eminent as to quality.
4995. And he hath not kept back anything from me but
No, 4997-] CHAPTER XXXIX. VER. /-Q. 283
thee. That this signifies that it was forbidden to be con-
joined to the truth of that good, is evident from the sig-
nification of keeping back from him, as being forbidden ;
and from the signification of a wife, who is the one kept
back, and is here meant by thee, as truth natural not spir-
itual (n. 4988).
4996. Because thou art his wife. That this signifies be-
cause it was not to be conjoined with another good, is evi-
dent from the signification of wife, as truth adjoined to its
good (see n. 1468, 2517, 3236, 4510, 4823), and here truth
natural not spiritual with good natural not spiritual, as
above (n. 4988).
4997. How then can I do this great evil, and sin against
God? That this signifies that thus there would be disjunc-
tion and no conjunction, is evident from the signification of
evil, and also of sin, as disjunction and no conjunction,
namely, when good natural spiritual is conjoined with truth
natural not spiritual ; for they are unlike and unsuited qual-
ities, which mutually draw apart. It is said to do evil and
sin against God, because evil viewed in itself, and also sin,
is nothing else than disjunction from good. Evil itself
also consists in disunion. This is plain from good, for
good is conjunction, because all good is of love to the
Lord, and of love toward the neighbor. The good of love
to the Lord conjoins one to the Lord, and consequently to
all good which proceeds from Him ; and the good of love
toward the neighbor conjoins one to heaven, and to the
societies there ; and so by this love also one is conjoined
to the Lord ; for heaven properly so called is the Lord,
inasmuch as He is the all in all there. But it is contrari- 2
wise with evil. Evil is of self-love, and of the love of the
world. The evil of self-love disjoins one not only from the
Lord, but also from heaven ; for he loves no one but him-
self, and others only so far as he regards them in himself, or
so far as they make one with him. Hence he turns the
attention of all to himself, and entirely averts it from
284
GENESIS,
[No. 4997.
Others, most especially from the Lord ; and when many in
one society do this, it follows that all are disjoined, and
each in heart looks upon another as an enemy ; and if any
one does aught against him, he holds him in hatred, and
takes delight in his destruction. Nor is it different with
the evil of the love of the world, for this covets the wealth
and goods of others, and desires to possess all that belongs
to them ; whence also arise enmities and hatreds, but in
less degree. That any one may know what evil is, and
consequently what sin is, let him but study to know what
tlie love of self and of the world is ; and in order to know
what good is, let him but study to know what love to God
and love toward the neighbor is. Thus he will know what
evil is, and consequently what falsity is ; and from this he
will know what good is, and consequently what truth is.
4998. Verses 10-15. ■^"''^ it came to pass, as she spake
to Joseph day by day, that he hearkened not unto her, to lie
by her, to be with her. And it came to pass on a certain
day, that he went into the house to do his work ; and there
was none of the men of the house there in the house. And
she caught him by his garment, saying. Lie with me ; and
he left his garment in her hand, and fled, and got him out.
And it came to pass, when she saw that he had left his
garment in her hand, and 7vas fled forth, that she cried unto
the jnen of her house, and spake unto them, saying. See, he
hath brought in a Hebrew unto us to mock us ; he came in
unto me to lie with me, and I cried with a loud voice ; and
it came to pass, when he heard that I lifted up my voice and
cried, that he left his garment by me, and fled, and got him
out. " And it came to pass " signifies a fourth state ; " as
she spake to Joseph day by day " signifies thought concern-
ing that thing ; " that he hearkened not unto her, to lie by
her " signifies that it was averse to being conjoined ; " to
be with her " signifies lest thus it should be united. " And
it came to pass on a certain day " signifies a fifth state ;
" that he went into the house to do his work " signifies when
No. 5000.] CHAPTER XXXIX. VER. IO-I5.
285
He was in the work of conjunction with spiritual good in
the natural ; " and there was none of the men of the house
there in the house " signifies that He was without the aid
of any one. " And she caught him by his garment " signi-
fies that truth not spiritual applied itself to the ultimate of
spiritual truth ; " saying, Lie with me " signifies for the pur-
pose of conjunction ; " and he left his garment in her
hand " signifies that it took away that ultimate truth ; " and
fled, and got him out " signifies that thus it had no truth by
which to defend itself. " And it came to pass, when she
saw " signifies perception concerning that thing ; " that he
had left his garment in her hand, and was fled forth " signi-
fies concerning the separation of ultimate truth ; " that she
cried unto the men of her house " signifies falsities ; " and
spake unto them, saying " signifies exhortation ; " See, he
hath brought in a Hebrew unto us " signifies a servant ; " to
mock us " signifies that it rose up against ; " he came in
unto me to lie with me " signifies that it wished to conjoin
itself; "and I cried with a loud voice" signifies aversion;
*' and it came to pass, when he heard " signifies when it
was apperceived ; " that I lifted up my voice and cried "
signifies that there was great aversion ; " that he left his
garment by me " signifies a witness that it came near ; " and
fled, and got him out " signifies that still it separated itself.
4999. And it came to pass. That this signifies a fourth
state, may be evident from what was said above (n. 4979,
4987).
5000. As she spake to Joseph day by day. That this sig-
nifies thought concerning that thing, is evident from the
signification of speaking, as thinking (see n. 2271, 2287,
2619), namely, concerning Joseph, and so concerning that
subject which is here meant by Joseph. Day by day, or
every day, means intensely. To speak, in the internal
sense, is to think, because thought is interior speech ; and
when man thinks, he then speaks with himself. Interior
things are expressed in the sense of the letter by the exte-
rior things which correspond.
286
GENESIS.
[No. 5001.
5001. That he hearkened not unto her, to lie by her.
That this signifies that it was averse to being conjoined,
is evident from the signification of hearkening not, as not
listening or not obeying (n. 2542, 3869), here being averse
to, because he so far refused to listen, that he left his gar-
ment and fled ; and from the signification of lying by her,
as being conjoined unlawfully (n. 4989).
5002. To be -with her. That this signifies lest thus it
should be united, is evident from the signification of being
with any one, as being more closely conjoined, or being
united. That being means being united, is because the
very being of a thing is good, and all good is of love, which
is spiritual conjunction or unition. Hence in the supreme
sense the Lord is called Esse or Jehovah, because from
Him is all the good which is of love or of spiritual con-
junction. Heaven, because it makes a one by love from
Him, and a reciprocal to Him by reception and by mutual
love, is therefore called a marriage, by which it is. It would
be similar with the church, if in it love and charity were
its being. Where therefore there is not conjunction or
union, there is not being; for unless there is something to
bring to a one or to unite, there must be dissolution and
2 extinction. Thus in civil society, where every one is for
himself and no one for another except for the sake of him-
self, unless there were laws to unite, and fears of the loss
of gain, honor, fame, and life, society would be utterly dis-
sipated ; wherefore the being of such a society also is con-
junction or unition, but only in externals, while in respect
to internals there is no being in it. For this reason also
such persons in the other life are kept in hell, and are in
like manner held together there by external bonds, espe-
cially by fears ; but whenever those bonds are relaxed, one
rushes to the destruction of another, and desires nothing
more eagerly than to put him out of existence. It is other-
wise in heaven, where there is internal conjunction by love
to the Lord, and from this mutual love. When external
No. 5005-] CHAPTER XXXIX. VER. IO-I5. 28/
bonds are relaxed there, they are more closely conjoined
together ; and because they are thus brought nearer to the
Being Divine, which is from the Lord, they are more inte-
riorly in affection and thence in freedom, consequently in
blessedness, happiness, and joy.
5003. And it came to pass on a certain day. That this
signifies a fifth state, is evident from the signification of, it
came to pass, or, it was, as involving what is new — as was
shown above (4979, 4987, 4999), and thus a new state, here
a fifth.
5004. That lie went into the house to do his work. That
this signifies when He was in the work of conjunction with
spiritual good in the natural, may be evident from this, that
it is that conjunction which is treated of in this chapter
under the representation of Joseph ; for which reason when
it is said. He went into the house to do his work, the work
of that conjunction is signified.
5005. And there was none of the men of the house there
in the house. That this signifies that He was without the
aid of any one, may be evident from this, that it signifies
that He was alone ; and because in the internal sense by
Joseph is signified the Lord, how He glorified His internal
Human, or made it Divine, by those words is signified that
He did it without the aid of any one. That the Lord made
His Human Divine by His own proper power, thus without
the aid of any one, may be evident from this, that because
He was conceived of Jehovah, the Divine was in Him, and
thus the Divine was His ; and therefore when he was in the
world, and made the Human in Himself Divine, He did it
from His own Divine or from Himself. This is thus de-
scribed in Isaiah : Who is this that cometh from Edom, with
dyed garments from Bozrah ? this that is glorious in his ap-
parel, marching in the greatness of his strength ? . . , I
have trodden the wine-press alone ; and of the peoples there
was no man with Me. . . . I looked, but there was no one
helping ; and I was astonished, but there was no one up-
288
GENESIS.
[No. 5005.
holding; therefore Mine own arm brought salvation unto
Me (Ixiii. i, 3, 5). And again in the same prophet: He
saw that there was no man, and He was astonished that
there was no one interceding ; therefore His arm brought
salvation unto Him ; and His justice, it upheld Him. There-
fore He put on justice as a breastplate, and a helmet of sal-
vation upon His head (lix. 16, 17). That the Lord by His
own power made the Human in Himself Divine, may be
seen above (n. 1616, 1749, 1755, 1812, 1813, 1921, 1928,
1999, 2025, 2026, 2083, 2500, 2523, 2776, 3043, 3141,
3381, 3382, 3637, 4286).
5006. And she caught him by his garment. That this
signifies that truth not spiritual applied itself to the ulti-
mate of spiritual truth, is evident from the representation
of Potiphar's wife, of whom these things are said, as truth
natural not spiritual (n. 4988) ; and from the signification
here of catching, as applying itself; and from the significa-
tion of a garment, as truth (n. 1073, 2576, 4545, 4763),
here the ultimate of spiritual truth, which in this state is
Joseph's ; for Joseph here is good natural spiritual (n. 4988,
4992). That it is the truth of this good with which truth
natural not spiritual wished to be conjoined, is plain from
3 the series of things in the internal sense. But what it
means and involves, that truth natural not spiritual wished
to be conjoined with truth natural spiritual, is at this day
an arcanum, chiefly for this reason, that few are solicitous
or wish to know what spiritual truth is, and what truth not
spiritual ; and they are so far from being solicitous about it
as to be scarcely willing to hear what is spiritual mentioned,
and when only mentioned, a darkness at once comes over
them, and at the same time a gloom, and it becomes nau-
seous, and so is rejected. That so it comes to pass, has
also been shown me. While my mind was dwelling on such
things, there were spirits present from Christendom, who
were then remitted into the state in which they had been
in the world ; and they were not only affected with sadness
No. SOo6.] CHAPTER XXXIX. VER. IO-I5.
289
at the bare thought of spiritual good and truth, but were
also seized with so great a loathing, from aversion, that they
said they felt it like what in the world excites vomiting.
But it was given me to tell them that this was in conse-
quence of their affections having been only in earthly, cor-
poreal, and worldly things — for when man is in these only,
he nauseates the things of heaven ; and that they had fre-
quented temples where the Word is preached, not from any
desire of knowing the things which are of heaven, but from
some other desire acquired in the time of early childhood.
From this it was plain what the quality of Christendom is
at this day. The cause of this in general is, that the Chris- 3
tian Church at this day preaches faith alone and not charity,
and thus doctrine but not life ; and when life is not preached,
man comes into no affection for good ; and when he is in
no affection for good, he is also in none for truth. It is for
this reason that it is contrary to the enjoyment of the life
of most persons, to hear anything more concerning the
things of heaven than what they have known from child-
hood. When yet the fact is that man is in the world in 4
order to be initiated by training there into the things which
are of heaven, and that his life in the world is hardly a
moment in comparison with his life after death ; for this is
eternal. But there are few who believe that they are to
live after death ; and for this reason, also, heavenly things
are of no account to them. But this I can declare with
certainty, that man immediately after death is in the other
life, and that there his life in the world is altogether con-
tinued, and is such as it had been in the world. This I
can declare, because I know it ; for I have talked after their
decease, with almost all with whom I had been acquainted
in the life of the body, and thus by living experience it has
been given me to know what lot awaits every one, namely, a
lot according to his life ; yet those of whom we have been
speaking, do not even believe these things. But what is
meant and involved in truth natural not spiritual wishing to
290
GENESIS.
[No. 5006.
be conjoined with truth natural spiritual, which is signified
by her catching Joseph by his garment, will be shown in
what presently follows.
5007. Saying, Lie with me. That this signifies for the
purpose of conjunction, is evident from the signification of
lying with, as conjunction, of which above (n. 4989, 5001 ) ;
here for the purpose of conjunction, or to the intent that it
might be conjoined.
5008. And he left his garment in her hand. That this
signifies that He took away that ultimate truth, is evident
from the signification of leaving in her hand, as in her
power — for hand is ability or power (n. 878, 3091, 3387,
3563, 4931-4937) — and because she caught his garment,
it is here meant to take away ; and from the signification of
a garment, as ultimate truth, of which above (n. 5006).
That truth natural not spiritual wished to conjoin itself with
truth natural spiritual, and that this was averse to conjunc-
tion, and for that reason left ultimate truth, or suffered it
to be taken away, cannot be comprehended by any one,
unless it is made clear by examples. But first let it be
seen what truth natural not spiritual is, and what truth nat-
ural spiritual (n. 4988, 4992), and that there is affinity in
2 their ultimates, yet not any conjunction. But, as we have
said, let this be made clear by examples, and let this be
the first. It is a truth natural not spiritual, within the
church, that good ought to be done to the poor, the wid-
ows, and the fatherless ; and that to do good to them is
the charity which is enjoined in the Word ; but truth not
spiritual, that is, they who are in truth not spiritual, under-
stand by the poor, the widows, and fatherless, only those
who are so called ; whereas truth natural spiritual, that is,
they who are in that truth, confirm this view indeed, but
put in the last place this meaning of the poor, the widows,
and fatherless ; for they say in their heart that not all are
poor who call themselves poor, and that among the poor
there are some who live most wickedly, and fear neither
No. 5008.] CHAPTER XXXIX. VER. lO- 1 5. 2gi
God nor man, and who would rush into every iniquity un-
less withheld by fear ; and moreover that by the poor in
the Word are meant those who are spiritually such, who
know and confess in heart that they have nothing of truth
and good from themselves, but that all things are given
them by free gift. The same is true of the widows and the
fatherless, with a difference in respect to state. From this
example it is plain that to do good to the poor, to the wid-
ows, and to the fatherless, under this name, is an ultimate
of truth to those who are in truth natural spiritual ; and that
this truth is like a garment, which clothes interior things.
It is also plain that this ultimate of truth concurs with the
truth possessed by those who are in truth natural not spir-
itual, but that still there is not conjunction but affinity.
Let us take this for an example, that good ought to be done 3
to the neighbor. They who are in truth natural spiritual
regard every one as a neighbor, but still all in unlike re-
spect and degree ; and they say in heart that those who
are in good are before others the neighbor to whom good
is to be done ; and that those who are in evil are also the
neighbor, but that good is done to them when punished ac-
cording to the laws, because by punishments they are
amended ; and thus also precaution is taken lest evil be
done to the good by them and by their example. They
within the church who are in truth natural not spiritual,
also say that every one is a neighbor, but do not admit of
degrees and distinctions ; and so if they are in natural good
they do good to every one without distinction who excites
their pity, and oftener to the evil than to the good, because
the evil by cunning know how to excite pity. From this
example also it is plain that they who are in truth natural
not spiritual, and they who are in truth natural spiritual,
come together in this ultimate truth ; but that still there is
not conjunction therein, but only affinity, since the one re-
gards the neighbor and charity toward him with a different
idea and a different sense from that of the other. Let us 4
292
GENESIS.
[No. 5008.
take also this example : they who are in truth natural spir-
itual say, in general, that the poor and miserable shall in-
herit the heavenly kingdom. But this is to them an ulti-
mate truth, for interiorly they hold that those are poor and
miserable who are spiritually such, and that it is these who
are meant in the Word as inheriting the kingdom of heaven.
But they within the church who are in truth natural not
spiritual say that none can inherit the heavenly kingdom
except those who in the world have been reduced to poverty,
who live in misery, and who are more afflicted than others ;
they call also riches, dignities, and worldly joys, so many
distractions, or means of withdrawing man from heaven.
From this example also it is plain what the ultimate truth
is, and of what nature, in which they agree ; yet that there
5 is not conjunction, but affinity. Let us take also this ex-
ample : they who are in truth natural spiritual regard it as
an ultimate truth, that those things which are called holy
in the Word, were holy, as the ark with the mercy-seat, the
candlestick, the incense, the bread, the altar, and the rest,
and as the temple, and the garments also of Aaron, which
are called holy garments, especially the ephod with the
breastplate containing the urim and thummim. And yet
regarding this ultimate truth they have the idea that those
things were not holy in themselves, nor was any holiness
infused into them, but that they were holy representatively,
that is, they represented spiritual and celestial things of the
Lord's kingdom, and in the supreme sense the Lord Him-
self. But they who are in truth natural not spiritual, in
like manner call those things holy, but holy in themselves
by infusion. From this it is plain that they come together,
but that they do not conjoin themselves ; for this truth is
of another form, because of another idea, with the spiritual
6 than with the merely natural man. Let us take one other
example. It is an ultimate truth to the spiritual man, that
all Divine truths can be confirmed from the literal sense of
the Word, and also with those who are enlightened, by ra-
No. S009.] CHAPTER XXXIX. VER. IO-15. 293
tional or intellectual things. This ultimate and general
truth is acknowledged by the natural man also ; but he be-
lieves simply that everything is true which can be confirmed
from the Word, and especially that which he himself has
confirmed from it. In this therefore they concur, that all
Divine truth can be confirmed ; but this general truth is
viewed differently by the one and by the other. The merely
natural man believes to be Divine truth whatever he has
confirmed in himself, or has heard confirmed by others,
not knowing that falsity can be confirmed as well as truth,
and that falsity when confirmed appears altogether as truth,
and even more so than truth itself, because the fallacies of
the senses join in, and present it in the light of the world
separate from the light of heaven. From this it is plain 7
what is the quality of ultimate spiritual truth in the sight of
the natural man — that it is like a garment ; and when this
garment is withdrawn, the natural and the spiritual man do
not at all agree, and consequently the spiritual man has no
longer anything by which to defend himself against the
natural. This is what is signified by Joseph's fleeing and
getting himself out, when he had left his garment. For
the merely natural man does not acknowledge interior
things ; and therefore when exterior things are taken away
or withdrawn, they are at once dissociated. Furthermore,
the natural man calls all things false by which the spiritual
man confirms ultimate truth ; for he cannot see whether
that which he confirms be so, it being impossible from nat-
ural light to see the things which are of spiritual light.
This is against order ; but it is according to order that the
things which are in natural light should be seen from spir-
itual light.
5009. And fled, and got him out. That this signifies
that thus truth natural spiritual had no truth by which to
defend itself, is evident from the signification of fleeing
and getting out, after he had left his garment, as that sep-
aration was brought about, or that there was no longer any-
294
GENESIS.
[No. 5009.
thing in common ; and consequently as a garment is ulti-
mate truth, that it had no truth by which to defend itself — •
on which subject see what was shown just above (n. 5008
at the end).
5010. And it came to pass, when she saw. That this
signifies perception concerning that thing, is evident from
the signification of seeing, as perception (n. 2150, 3764,
4567, 4723). Concerning that thing, is concerning the sep-
aration brought about by ultimate truth being no longer
acknowledged, which is signified by his leaving his garment
in her hand, and getting him out — as is plain from what
was said above (n. 5008, 5009).
501 1. That she cried un/o the men of her house. That
this signifies falsities, is evident from the signification of a
cry, as falsity (see n. 2240) ; hence crying is predicated of
falsity. The men of the house in the genuine sense are the
truths of good, but in the opposite sense they are the falsi-
ties of evil. That the things which Potiphar's wife now
tells to the men of the house, and afterward to her husband,
are falsities, is evident from her very words. That natural
truth, which is here the wife of Potiphar, after ultimate
spiritual truth, which in its outmost appearance seems as if
conjoined with it, has been torn away, cannot speak other
than falsities, or things contrary to the truth, may be seen
above (n. 5008 at the end).
5012. And spake tinio them, saying. That this signifies
exhortation, is evident from the signification of saying here,
as exhortation ; for saying in the internal sense is percep-
tion (see n. 2862, 3395, 3509), and also communication
(n. 3060, 4131) ; here therefore, because it is said that she
cried, and afterward that she spake, saying, vehement com-
munication is meant, that is, exhortation to hear.
5013. See, he hath brought in a Hebrew unto us. That
this signifies a servant, is evident from the signification of
a Hebrew, as predicated of service (n. 1703) ; and it is
also clear from what is said later, where Joseph is called a
No. 50I3-] CHAPTER XXXIX. VER. 10- 15. 295
Hebrew servant, and also simply a servant — The Hebrew
servant, whom thou hast brought unto us, came in unto me
(verse 17); According to these words did thy servant to
vie (verse 19). That a Hebrew man means here a servant,
is chiefly for the reason that those who are in truth and
good natural not spiritual, who are here represented by Pot-
iphar and his wife, regard spiritual truth and good, which
is represented by Joseph, not otherwise than as a servant ;
for in both life and doctrine they are in inverted order,
since with them the natural rules and the spiritual serves ;
when yet it is according to order that the spiritual should
rule, and the natural serve ; for the spiritual is prior, inte-
rior, and superior, and nearer the Divine ; while the natural
is posterior, exterior, and inferior, and more remote from
the Divine. For this reason the spiritual in man and in the
church is compared to heaven, and is also called heaven ;
and the natural is compared to the earth, and is also called
earth. Hence also it is that they who are spiritual, that is,
in whom the spiritual has ruled, appear in the other life in
the light of heaven with the head upward toward the Lord,
and with the feet downward toward hell ; whereas they who
are natural, that is, they in whom the natural has ruled, ap-
pear in the light of heaven with the feet upward and the
head downward, however otherwise they appear in their
own light, which is a fatuous light resulting from the lusts
and consequent fantasies in which they are (n. 1528, 3340,
4214, 4418, 4531, 4532). That natural men regard spir-
itual things as subservient, was also represented by the
Egyptians regarding the Hebrews not otherwise than as
servants ; for by the Egyptians were represented those who
are in natural knowledge and so are natural, but by the
Hebrews, those who are of the church and so are relatively
spiritual. The Egyptians, too, held the Hebrews so vile,
as servants, that it was an abomination to them to eat with
the Hebrews (Gen. xliii. 32") ; and also the sacrifices of-
fered by the Hebrews were an abomination to them (E.xod.
Yiii, 26).
296
GENESIS,
[No. 5014.
5014. To mock us. That this signifies that it rose up
against, is evident from the series itself in the internal
sense, and also from the signification of mocking, when
said with vehemence, as rising up against.
5015. He came in unto me to lie with me. That this
signifies that it, namely, truth natural spiritual, wished to
conjoin itself, is evident from the signification of coming,
as here wishing — for he who comes purposely, wishes ; and
from the signification of lying with, as conjoining itself, of
which above (n. 4989, 5001, 5007).
5016. And I cried with aloud voice. That this signifies
that there was aversion, is evident from the signification of
a cry, as false speaking (n. 501 1) ; and hence crying, in
the present instance, involves such false speaking — namely
here, because she cried unto the men of the house for help,
that it was repugnant to her ; and because it is said that
she cried with a loud voice, that she was averse thereto.
5017. And it came to pass, when he heard. That this
signifies when it was apperceived,* is evident from the sig-
nification of hearing, as obeying, and as also apperceiving.
That it means obeying may be seen above (n. 2542, 3869) ;
that it means also apperceiving is plain from the very func-
tion of the ear, and hence from the nature of the hearing.
The function of the ear is to receive another's speech and
convey it to the common sensory, that this may apperceive
thence what the other thinks ; and hence hearing is apper-
ceiving. Thus the nature of the hearing is, to transfer
what one speaks from his own thought into the thought of
another, and from the thought into his will, and from the
will into act ; hence to hear is to obey. These two ofl^ces,
apperceiving and obeying, are proper to hearing. In lan-
guages these are distinguished by hearing any one, which is
apperceiving, and by hearkening or giving ear to any one,
which is obeying. That these two offices belong to hear-
• Swedenborg uses apperception, not in the metaphysical sense of
the word, but for simple apprehension.
No. S020.] CHAPTER XXXIX. VER. 10- 1 5. 297
ing is because man cannot communicate the things of his
thought, and also the things of his will, by any other way,
nor can he otherwise persuade and induce others by reasons
to do and to obey what he wills. Thus it is plain by what
a circle communications are effected, from the will into
thought, and so into speech, and from speech through the
ear into another's thought and will. And thus also it is
that spirits and angels who correspond to the ear or to the
sense of hearing in the Greatest Man, are not only apper-
ceptions, but also obediences. That they are obediences,
may be seen above (n. 4652-4660) ; and because they are
obediences, they are also apperceptions, for the one in-
volves the other.
5018. That I lifted up my voice and cried. That this
signifies that there was great aversion, is evident from the
signification of crying with a loud voice, as aversion (see
n. 5016) ; here therefore lifting up the voice and crying
means great aversion.
5019. That he left his garment by me. That this signi-
fies a witness that it came near, is evident from the signifi-
cation of leaving the garment, as taking away ultimate truth
(n. 5008) ; but here a witness, because the garment in her
hand which was shown — that is, the ultimate truth by
which it proved that it wished to conjoin itself — was a wit-
ness that it came near. This meaning seems indeed some-
what remote, but still it is that which is involved in what
she said (see below, n. 5028).
5020. And fled, and got him out. That this signifies
that still it separated itself, is evident from the signification
of fleeing and getting himself out, as separating itself — as
above (5009). These now are the falsities which Poti-
phar's wife spake to the men of the house concerning
Joseph — in the internal sense, which truth natural not spir-
itual spake concerning truth natural spiritual, or which the
natural man not spiritual spake concerning the natural spir-
itual man (n. 4988, 4992, 5008).
298
GENESIS.
[No. 5021.
5021. Verses 16-18. And she laid up his garment by
her, until his lord came to his house. And she spake unto
him according to these words, saying. The Hebrew servant
whom thou hast brought unto us, came in unto me to mock
me ; and it came to pass, as I lifted up my voice and cried,
that he left his garment by me, and fled out. "And she laid
up his garment by her" signifies that it retained ultimate
truth; "until his lord came to his house" signifies that it
might communicate with natural good. " And she spake
unto him according to these words" signifies false speaking ;
" saying, The Hebrew servant whom thou hast brought unto
us, came in unto me " signifies that serving thing ; " to
mock me " signifies that it rose up against ; " and it came
to pass, as I lifted up my voice and cried " signifies when
great aversion was apperceived ; " that he left his garment
by me " signifies testification ; " and fled out " signifies that
then it separated itself.
5022. And she laid up his garment by her. That this
signifies that it retained ultimate truth, is evident from the
signification of laying up by her, as retaining ; and from
the signification of a garment, as ultimate truth, of which
above (n. 5006, 5008), which truth being taken away, the
spiritual man has no longer anything by which to defend
himself against those merely natural (n. 5008 at the end,
5009), and in this event injury is done to him ; for what-
ever the spiritual man then speaks, merely natural men say
that they do not perceive, and also that it is not so. And
if an internal or a spiritual thing is but mentioned, they
either ridicule it or call it mystical ; wherefore all conjunc-
tion between them is then broken, and when this is broken,
the spiritual man suffers hard things with the merely nat-
ural, which is represented by Joseph being cast into prison,
after the wife testified by the garment, in the presence of
her husband.
5023. Until his lord came to his house. That this signi-
fies that it might communicate with natural good, is evident
No. S023.] CHAPTER XXXIX. VER. 16-I8. 299
from the signification of a lord, as good natural not spir-
itual (n. 4973, 4988). A house in the internal sense is the
natural mind, for the natural mind, as also the rational
mind, is like a house : the husband therein is good, the
wife is truth, the daughters and sons are affections for good
and truth, and also goods and truths derived from them as
parents ; the maid-servants and men-servants are the pleas-
ures and outward knowledges which minister and confirm.
Here, therefore, by " until his lord came to his house," is
signified until natural good came to its habitation, where
also there is truth conjoined to it, but here falsity persua-
ding good that it is truth ; for good natural not spiritual is
easily persuaded that falsity is truth, and that truth is fal-
sity. It is said, his lord, because the natural not spiritual
considers the spiritual as a servant (n. 5013). That the
natural and the rational mind of man are called a house, is
plain from the following passages : W/ien the unclean spirit
is gone out of a man, he passeih through dry places, seeking
rest ; and JindtJig none, he saith, I will return unto my house
whence I came out. And when he is come he findeth it
swept and garnished. Then goeth he and taketh to him
seven other spirits more wicked than himself ; and they enter
in, and diuell there (Luke xi. 24-26). House there stands
for the natural mind, which is called a house that is empty
and swept, when there are within it no goods and truths,
which are the husband and wife, no affections for good and
truth, which are daughters and sons, nor such things as
confirm, which are maid-servants and men-servants. The
man himself is the house, because the rational and the nat-
ural mind make the man ; and without those things, that is,
without goods and truths and their affections and the min-
istry of these affections, he is not a man, but a brute. The
mind of man is also meant by a house, in the same evan-
gelist : Every kingdom divided against itself is brought to
desolation ; and house falleih upon house (xi. 17) ; and in
Mark : If a kingdom be divided against itself, that kingdom
300
GENESIS.
[No. 5023.
cannot stand. And if a house be dwided against itself, that
house cannot stand. . . . No man can enter into a strong
man^s house, and spoil his goods, except he first bind the
strong man ; atid then he will spoil his house (iii. 24, 25,
27). By kingdom is signified truth (n. 1672, 2547, 4691),
and by house good (n. 2233, 2234, 3720, 4982) ; a house
4 signifies good most especially. In Luke : If the goodman
of the house had known what hour the thief would come, he
would have watched, and not have suffered his house to be
broken through (xii. 39). Again: From henceforth there
shall be five in one house \_divided'\, three against two, and
two against three. The father shall be divided against the
son, and the son against the father; the mother against the
daughter, and the daughter against the mother (xii. 52, 53)
— where the subject is spiritual combats into which those
who are of the church are to come, after the internal or
spiritual things of the Word are opened. The house stands
for the man or his mind ; father, mother, son, and daughter
are goods and truths with their affections, and in the oppo-
site sense evils and falsities with their affections, from which
and with which there is combat. The Lord's command to
5 His disciples — Into whatsoever house ye enter, first say.
Peace be to this house. And if a son of peace be there, your
peace shall rest upon it; if tiot, it shall turn to you again.
And in that same house retnain, eating and drinking such
things as they give. . . . Go not from house to house ( Luke
X. 5-7) — represented that they should abide in good itself,
that is, in the good of love to the Lord and of charity to-
ward the neighbor, and not pass into any other. That man
or his mind is a house, may be seen also above (n. 3538,
4973)-
5024. And she spake unto him according to these words.
That this signifies false-speaking, is evident from what fol-
lows ; for the things which she told her husband are fal-
sities.
5025. Saying, The Hebrew servant whom thou hast
No. 5025.] CHAPTER XXXIX. VER. 16-I8. 3OI
brought unto us, came in unto me. That this signifies that
serving thing, is evident from what was said above (see
n. 5013) ; here by that serving thing is meant spiritual truth
and good, which here is Joseph, and which appears to the
natural not spiritual, as serving. For example, spiritual
truth and good desire that a man should not take pleasure
in dignities or in any supereminence over others, but in
services rendered to his country, and to societies in general
and in particular, and so should take pleasure in the tise of
dignities. The merely natural man is wholly ignorant what
this pleasure is, and denies its existence ; and though even
he can hypocritically say the same thing, still he makes
pleasure from dignities for the sake of self the lord, and
pleasure from dignities for the sake of societies, in general
and particular, the servant ; for he regards himself in
everything he does, and societies after himself, favoring
them as far as they favor him. Let us take another exam- 2
pie. If it is said that the use and the end make a thing
spiritual or not spiritual — use and end for the common
good, the church, and the kingdom of God, making it to
be spiritual, but use and end for the sake of self and one's
own prevailing over the former use and end, making it to
be not spiritual — this indeed the natural man can acknowl-
edge with the mouth, but not with the heart ; with the
mouth instructed by the intellectual, not with the heart
prompted by an intellectual destroyed by lusts. With this
he makes use and end for the sake of self a lord, and use
and end for the sake of the common good, of the church,
and of the kingdom of God, a servant ; indeed, he says in
his heart. Who can ever be otherwise? In a word, the 3
natural man regards as utterly worthless and rejects what-
ever he looks upon as separate from himself, and he values
and accepts whatever he looks upon as conjoined with
himself — not knowing nor wishing to know that it is spir-
itual to regard every one as conjoined with himself who is
in good, whether he is unknown or known, and to regard
302
GENESIS.
[No. 5025.
every one as separate from himself who is in evil, whether
he is known or unknown ; for he is then conjoined with
those who are in heaven, and disjoined from those who are
in hell. But because the natural man feels no pleasure
from this, inasmuch as he does not receive spiritual influx,
he therefore regards it as utterly vile and servile, and thus
as of no account in comparison with the pleasure he feels,
which flows in through the senses of the body and through
the lusts of the love of self and of the world ; yet this
pleasure is dead because it is from hell, whereas the pleas-
ure from spiritual influx is living because it is from the
Lord through heaven.
5026. To mock me. That this signifies that it rose up
against, is evident from the signification of mocking, as ris-
ing up against — as above (n. 5014).
5027. And it came to pass, as J lifted up my voice and
cried. That this signifies when great aversion was per-
ceived, is evident from the signification of lifting up the
voice and crying, as great aversion — as also above (see
n. 5018).
5028. That he left his garment by me. That this signi-
fies testification, is evident from the signification of leaving
his garment by her, that is to say, as a witness that it came
near (n. 5019). A garment, in the internal sense signifies
truth, and leaving the garment, taking away ultimate truth
(n. 5008). That it here signifies a witness or testification
that it came near, is because ultimate truth, when it is left
or taken away, is a witness to the natural man against the
spiritual. That the natural man is as it were conjoined
with the spiritual man by ultimate truth, but still is not
conjoined, may be seen above (n. 5009) ; for when the
spiritual man unfolds that truth, the dissimilarity becomes
apparent. The examples adduced above (n. 5008), may
2 serve for illustration. The spiritual man as well as the nat-
ural says that aid should be given to the poor, to widows,
and to the fatherless ; but the spiritual man thinks that aid
No. 5028.] CHAPTER XXXIX. VER. 16-18. 303
should not be given to the poor, to widows, and to the
fatherless, who are evil, and who call themselves needy, and
still are rich, for thus they would deceive by mere names ;
and so he concludes that by the poor, the widows, and the
fatherless in the Word, are meant those who are spiritually
so. But the natural man thinks that aid should be given
to the poor, the widows, and the fatherless, who are so
called, and that these and no others are meant in the Word ;
neither does he care whether they are evil or good, not
knowing nor wishing to know what it is to be so spiritually.
It is plain from this that the ultimate truth, that aid should
be given to the poor, the widows, and the fatherless, ap-
pears similar to both ; but when unfolded, it is dissimilar ;
and when it becomes dissimilar and causes disjunction, it
serves the natural man as a witness or testification that he
[the spiritual man] came near ; hence he speaks what is
false against the spiritual man, who no longer has anything
by which to defend himself. So it is clear whence and in
what respect a garment signifies also a witness or testifica-
tion. Let us take also this example. The spiritual man as 3
well as the natural man says that aid should be given to the
neighbor, and he also says that every one is a neighbor ;
but he thinks that one person is the neighbor in a different
respect and degree than another is, and that to give aid to
an evil person because he calls himself a neighbor, is to do
harm to the neighbor. The natural man conjoins himself
with the spiritual in the ultimate truth, that aid should be
given to the neighbor, and also in this, that every man is
a neighbor ; but he thinks that he who favors him is the
neighbor, not caring whether he is good or evil. From this
too it is plain that in this ultimate truth they are apparently
conjoined, but still that there is no conjunction ; and that
as soon as it is explained, there is disjunction. Then that
ultimate truth serves the natural man as a witness against
the spiritual, that he mocked as it were. So likewise in all
other cases.
304
GENESIS.
[No 5029.
5029. And fled out. That this signifies that then it sep-
arated itself, is evident from the signification of fleeing out,
as separating itself, as above (n. 5020) ; and consequently
that it [the natural spiritual, or the spiritual man], had no
truth by which to defend itself (as in n. 5009).
5030. Verses 19, 20. And it came to pass, when his
lord heard the words of his wife, which she spake unto him,
saying. According to these words did thy servant to me ; that
his wrath was kindled. And foseph's lord took him, and
put him into the prison, the place where the king's prisoners
were bound ; and he was there in the prison. "And it came
to pass " signifies a new state ; " when his lord heard the
words of his wife, which she spake unto him " signifies
communication of falsity which appeared as truth ; " say-
ing. According to these words did thy servant to me " sig-
nifies confirmation ; " that his wrath was kindled " signifies
aversion to spiritual truth. "And Joseph's lord took him "
signifies temptation from the natural ; " and put him into
the prison " signifies as to false-speaking against good ;
" the place where the king's prisoners were bound " signi-
fies the state in which those are who are in falsities ; " and
he was there in the prison " signifies the duration of the
temptation.
5031. And it came to pass. That this signifies a new
state, is evident from the signification of, it came to pass,
or it was, as involving something new, or a new state (see
n. 4979, 4987, 4999), here the state of natural spiritual
good, which state is represented by Joseph, after the ulti-
mate of truth was taken away from him, and thus after
there was no longer any conjunction with truth and good
natural not spiritual.
5032. When his lord heard the words of his wife, 7vhich
she spake unto him. That this signifies communication of
falsity which appeared as truth, is evident from the signifi-
cation of hearing words, as communication, for hearing is
perceiving (n. 5017) and thus being communicated; and
No. 5032.] CHAPTER XXXIX. VER. 1 9, 20.
from the signification of a wife, as truth natural not spir-
itual, of which above, but in the present instance falsity.
The false-speaking itself is signified by the words which she
spoke to him, as above (n. 5024). The communication of
falsity is with good natural not spiritual, which is here sig-
nified by his lord, as above (n. 5023). That the falsity ap-
peared to him as truth, is evident from what follows. The 2
subject here is, that good natural not spiritual is easily per-
suaded, insomuch that falsity appears to it altogether as
truth. What good natural not spiritual is, and what its
quality, or who and of what quality those are who are in
that good, may be seen above (n. 4988, 4992, 5008, 5013,
5028) — namely, that they are such as are mild and well
disposed from what is hereditary and hence adscititious,
thus such as do good from nature, but not from religion.
It is one thing to do good from nature, and quite another
to do it from religion. They cannot be distinguished by
man in the world, for man is not acquainted with the inte-
riors, but in the other life are manifestly discerned ; for in
that life the interiors lie open, the thoughts, intentions, and
ends manifesting themselves and being open to view as in
clear day. Thus it has been given me to know the quality 3
of those who are in good not spiritual, and that of those
who are in spiritual good. They who are in good natural
not spiritual suffer themselves to be persuaded by every one,
and easily by the evil ; for evil spirits and genii are in their
life, or the enjoyment of their hfe, when they can enter
into the lusts of any one ; and when they have entered into
them, they entice him to every kind of evil, for they then
persuade him that falsity is truth. This they do easily with
those who are in good natural not spiritual, but cannot do
it with those who are in spiritual good, for these know from
the interior what is evil and false. The reason is, that they
who are in spiritual good when they lived in the world re-
ceived precepts from doctrine ; and with them they imbued
the internal man, into which heaven can thus operate ; but
3o6
GENESIS.
[No. 5032.
they who are in good natural not spiritual, when they lived
in the world, did not receive any precepts from doctrine
with which they imbued the internal man, and therefore
with them there is no plane into which heaven can operate ;
but whatever flows in with them out of heaven, flows
through, and when it comes into the natural man, it is not
received, because the evil or the diabolical crew instantly
take it away, either by suffocating, by reflecting, or by per-
4 verting it. Therefore they who are in natural good only,
suffer in the other life hard things, and complain much
sometimes that they are among the infernals, when yet, as
they believe, they did good as well as others. But it was
told them, that they did good no otherwise than as tame
animals without reason, and were not solicitous about any
good or truth of the church ; and that as for this reason
they have not in the internal man any receptacle for good
and truth, therefore they cannot be defended by the angels ;
and also that they did many evils under an appearance of
good.
5033. Saying, According to these words did thy servant
to me. That this signifies confirmation, may be evident
from his faith that his wife spoke the truth, and from its
being thus confirmed in him ; for the wife, who persuaded
him, is truth natural not spiritual, but here falsity. That
good natural not spiritual suffers itself to be easily per-
suaded by falsity, may be seen just above (n. 5032). It is
well known that falsities can be confirmed so as to appear
altogether as truths. This is plain from every heresy, and
all its particulars, which, though they are falsities, still by
confirmations appear as truths to those who are in the
heresy. It is plain too from those who have no religion,
who confirm themselves so thoroughly against the things of
the church, that they see it as a truth, that the church is
only for the sake of the common people, to keep them in
some restraint ; also that nature is all in all, and the Divine
so remote as to be scarce anything, and that man dies as a
No. 5035.] CHAPTER XXXIX. VER. I9, 20. 307
beast. Regarding these and such like opinions, they who
are in good natural not spiritual suffer themselves to be
more easily persuaded and confirmed than others, since
they have no mirror as it were interiorly, but only exte-
riorly, before which fallacies appear as realities.
5034. That his wrath was kindled. That this signifies
aversion to spiritual truth, is evident from the signification
of wrath, as a receding from the good of charity (n. 357),
thus aversion, and here aversion to spiritual truth, because
this is the subject treated of. That wrath means aversion,
is because man, as long as he has wrath against any one,
averts his mind from him ; for wrath exists or is excited
when any one or any thing is contrary to one's love, by
which there is conjunction with any one or any thing.
When that conjunction is broken, man becomes angry or
wrathful, as if something were lost from the enjoyment of
his life, and consequently something lost from his life. This
sadness is turned into grief, and grief into wrath.
5035. And Joseph's lord took him. That this signifies
temptation from the natural, is evident from what now fol-
lows, where it is told of Joseph that he was put into prison,
by which is described in the internal sense the temptation
of spiritual good in the natural ; and because the words,
Joseph's lord took him, involve this, they also signify it.
Temptations are of a twofold kind — as to truths and as to
goods. Temptations as to truths are effected by spirits,
but temptations as to good are effected by genii. Spirits
and genii in the other life are distinguished by this, that
spirits act into the intellectual part of the mind, conse-
quently into those things which are of faith ; while genii
act into the voluntary part, consequently into those things
which are of love. Spirits present themselves to view, and
also manifest themselves by speech ; but genii make them-
selves invisible, and do not manifest themselves except by
an influx into the desires and lusts. They are also sepa-
rated in the other life, evil or infernal spirits appearing in
3o8
GENESIS.
[No. 5035.
front and on both sides under the earth of the lower regions,
while evil or infernal genii appear under the hinder part
and behind the back deep down under the earth there.
Temptations as to truths are effected, as already said, by
evil spirits, and temptations as to goods by evil genii. In
the following pages those temptations are treated of which
are effected by evil spirits, and thus which are effected as
to false-speaking against good. These temptations are
milder than those which are effected by evil genii, and also
occur first.
5036. Atui put him into the prison. That this signifies
as to false-speaking against good, is evident from the signi-
fication of being put into prison, and being kept bound
there, as being let into temptations as to false-speaking
against good, of which in what follows ; but something
must first be said in regard to temptations. Scarce any one
in the Christian world at this day knows whence tempta-
tions come. He who undergoes them has no other belief
than that they are torments arising from the evils which are
inwardly in man, and which at first make him uneasy, then
anxious, and finally torment him ; but he is altogether igno-
rant that they are effected by the evil spirits who are with
him. Why he is ignorant of this, is because he does not
believe that he is in company with spirits while he lives in
the world, and scarce believes that there is any spirit with
him ; when yet man as to his interiors is continually in the
2 society of spirits and angels. As regards temptations, they
take place when man is in the process of regeneration ; for
no one can be regenerated, unless he also undergoes temp-
tations, and they then arise from evil spirits who are about
him. For man is then let into the state of evil in which he
is, that is, in which is that itself which constitutes his pro-
prium ; and when he comes into this state, evil or infernal
spirits encompass him, and when they perceive that he is
interiorly protected by angels, the evil spirits excite the
falsities which he has thought, and the evils which he has
No. 5036.] CHAPTER XXXIX. VER. I9, 20. 3O9
done, but the angels defend him from within. It is this
combat which is perceived in man as temptation, but so
obscurely that he scarce knows otherwise than that it is
merely an anxiety ; for man, especially if he believes noth-
ing concerning influx, is in a state that is wholly obscure,
and apperceives scarcely a thousandth part of the things
about which evil spirits and angels are contending. And
yet the battle is then being fought for the man and his
eternal salvation, and it is fought from the man himself;
for they fight from those things which are in man, and con-
cerning them. That this is the case, has been given me to
know with the utmost certainty. I have heard the combat,
I have perceived the influx, I have seen the spirits and an-
gels, and at the time and afterward have conversed with
them on the subject. Temptations, as already said, exist 3
chiefly at the time when man is becoming spiritual ; for he
then apprehends spiritually the truths of doctrine. Man is
often ignorant of this, but still the angels with him in his
natural see spiritual things ; for his interiors are then open
toward heaven. For this reason also the man who is re-
generated, is among angels after his life in the world, and
there both sees and perceives the spiritual things which be-
fore appeared to him as natural. When therefore a man
has come into such a state, in temptation when assaulted
by evil spirits he can be defended by angels, who then
have a plane into which they can operate ; for they flow
into the spiritual with him, and through the spiritual into
the natural. But when ultimate truth is withdrawn, and so 4
he has nothing by which to defend himself against those
who are natural (see n. 5006, 5008, 5009, 5022, 5028), he
then comes into temptations, and by evil spirits, who are all
merely natural, he is accused especially of speaking falsely
against good — as for example, of having thought and said
that good ought to be done to the neighbor, and having
also verified it by act, and yet now meaning by the neigh-
bor only those who are in good and truth, and not those
GENESIS,
[No. S036.
who are in evil and falsity and cannot be amended ; and
consequently, because he is no longer willing to do good
to the evil, or if he will do them good, wishes them to be
punished for the sake of their amendment, and for the pur-
pose of averting evil from his neighbor, they charge him
with thinking and speaking what is false, and with not
5 thinking as he speaks. For another example — because
when a man becomes spiritual, he no longer beheves it
holy and for pious use to give to monasteries, or even to
churches which abound in wealth ; and because before he
became spiritual he had thought that such giving was holy
and pious, they charge him with falsehood, and stir up all
his thoughts which he had before cherished as to its being
holy and pious, and also the works which he had done from
such thought. And so they do in numberless other cases,
but let these few examples serve by way of illustration.
These spirits enter principally into the affections which he
had before, and excite them, and also the false and evil
things which he had thought and done ; and thus they
bring him into anxiety, and often into doubt even to de-
6 spair. Such then is the source of spiritual anxieties, and
of the torments which are called torments of conscience.
These things by influx and communication appear to man
as if in himself. One who knows and believes that their
source is as now stated, may be compared to a man who
sees himself in a mirror, and knows that it is not himself
that appears in it, or on the other side of it, but only his
image ; whereas one who does not know and believe this,
may be compared to a person who sees himself in a mir-
ror, and supposes it is himself that appears there, and not
his image.
5037. That to be put into prison, and to be kept bound
there, means to be let into temptations as to false-speaking
against good, is for the reason that all that region next un-
der the sole of the foot and round about, is called a prison
house, where those are kept who are in vastation, that is,
No. 5037] CHAPTER XXXIX. VER. I9, 20. 3II
those who have been in principles of falsity and in a life of
evil from falsity, and yet in good as to intentions. Such
cannot be received into heaven until they have put off the
principles of falsity, and also the enjoyment of the life
which was therefrom. They who are there are let into
temptations ; for principles of falsity and enjoyments of
life therefrom, cannot be cast out except by temptations.
The place where they are, or rather the state in which they
are, is signified in general by a prison, and the places them-
selves by pits. In regard to vastations in the other life,
see what has been said above (n. 698, 699, 1106-1113,
2699, 2701, 2704). They who are in vastations are called
the bound — not that they are in any bond or chain, but
that they are not in freedom as to their former thoughts
and the affections therefrom. That such are they who are 2
meant in the Word by the bound, and by those who are in
prison, is plain from other passages in the Word — as in
Isaiah : I will give Thee for a covenattt of the people, for a
light of the Gentiles ; to open the blind eyes, to bring out the
prisoners from the prison, and them that sit in darkness out
of the prison house (xlii. 6, 7) — speaking of the Lord, and
of His coming. Here to open the blind eyes, and to bring
out the prisoners from the prison, and them that sit in dark-
ness out of the prison house, means those who are in igno-
rance of good and truth, and still are in the desire of
knowing and being imbued with them ; but prison is here
expressed by a different word in the original language.
Again: All the youths . . . are hid in prison houses; they 3
are for a prey, a?id none delivereth . . . and none saith, Re-
store (xlii. 22). Youths in the internal sense are the truths
of faith, which are said to be hid in prison houses, and to
be for a prey, when they are no longer acknowledged.
Again : // shall come to pass in that day, that Jehovah shall
visit upon the host of the height on high, and the kings of
the ground tipon the ground. And they shall be gathered
together, as prisoners are gathered in the pit, and shall be
312
GENESIS.
[No. 5037,
shut up in the prison, and after many days shall they he
visited (xxiv. 21, 22) — prisoners in the pit standing for
4 those who are in vastations or in temptations. Again : Wliat
will ye do iti the day of visitation, and in the desolation which
shall come from far ? to whom will ye flee for help? . . .
He that hath Jiot bowed down himself, they shall fall under
the prisoners and under the slain (x. 3, 4). Under the
prisoners here stands for hell, which is under the places of
vastation, and the slain for those who have extinguished in
themselves the truths of faith by principles of falsity, in a
less degree than the pierced, of whom see above (n. 4503).
5 In Zechariah : He shall speak peace unto the nations ; and
His dominion shall be from sea to sea, and from the river
to the ends of the earth. As for Thee also by the blood of
Thy covenant I will send forth Thy prisoners out of the pit
wherein is no water. Turn ye to the stronghold, ye prison-
ers of hope (ix. 10-12) ; sending forth the prisoners out of
the pit means those who are in vastation and in temptation.
That the places where they are who are in vastation are
called pits, maybe seen above (n. 4728, 4744). In David :
Jehovah heareth the needy, and despiseth not His prisoners
(Ps. Ixix. 33). Again : Let the sighing of the prisoner come
before Thee (Ps. Ixxix. 11). Again : From the heavens did
Jehovah behold the ear-th ; to hear the sighing of the prison-
er ; to loose the sons of death (Ps. cii. 19, 20) — where the
prisoners stand for those who are in vastations and in temp-
tations. In Isaiah : In an acceptable time hai^e I answered
Thee, and in a day of salvation have I heard Thee ; and I
kept Thee, and gave Thee for a covenant of the people, to re-
store the land, to make them inherit the desolate heritages,
saying to them that are bound. Go forth ; and to them that
are in darkness, Shew yourselves. They shall feed in the
ways, and on all hillsides shall be their * pasture. They
6 shall not hunger nor thirst (xlix. 8-10) . Again : The spirit
of the Lord Jehovih is upon me. . . . Jehovah hath anointed
*£onum, perhaps a misprint for eorum.
No. 5038.] CHAPTER XXXIX. VER. 1 9, 20.
me. . . . He hath sent me to preach good tidings unto the
poor, and to bind up the broken-hearted ; to proclaim liberty
to the captives, and to the bound, to the sightless;* to pro-
claim the acceptable year of Jehovah (Ixi. i, 2). In David:
Jehovah, Who executeth judgment for the oppressed; Who
giveth food to the hungry : Jehovah looseth the prisoners,
Jehovah openeth [the eyes of] tlie blitid ; Jehovah raiseth
them that are bowed doivn ; Jehovah loveth the just ; Jeho-
vah preserveth the strangers ; He upholdeth the fatherless
and widow (Ps. cxlvi. 7-9) — the prisoners standing for
those who are in vastation and in temptations on account
of falsities. From these passages it is also plain who are
meant in Matthew by the bound, or those who are in prison,
and likewise by the hungry, the thirsty, and the strangers :
Then shall the King say unto them on His right hand . . .
I was a hungered, and ye gave Me meat; I was thirsty, and
ye gave Me drink ; I was a stranger, and ye took Me in ;
■naked, and ye clothed Me; I was sick, and ye visited Me ;
I was in prison, and ye came ufito Me (xxv. 34-36) — re-
garding whom see the preface to this chapter (n. 4954-
4958).
5038. The place where the king's prisoners were bound.
That this signifies the state in which are those who are in
falsities, is evident from the signification of place, as state
(see n. 2625, 2837, 3356, 3387,4321, 4882) ; and from the
signification of the king's prisoners, as those who are in
falsities, and because in falsities, in vastation, and who are
being regenerated in the world in temptation ; for tempta-
tion is the vastation of what is false, and at the same time
the confirmation of what is true. They are called the
king's prisoners, because a king in the internal sense is
truth (n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581,
4789, 4966) ; his prisoners are therefore those who are in
falsity. The places, also, where the king's prisoners were
kept, were called pits ; wherefore Joseph says, I was stolen
* Oculis capto.
314
GENESIS.
[No. 5038.
away out of the land of the Hebrews ; and here also have I
done nothing that they should put me into the pit (chap. xl.
15). That a pit means a place of vastation, may be seen
above (n. 4728, 4744).
5039. And he was there in the prison. That this signi-
fies the duration of the temptation, is evident from the sig-
nification of a prison, as vastation, and also temptation, of
which just above (n. 5036, 5037) ; and from the significa-
tion of being in it, as staying there, thus duration.
5040. Verses 21-23. And Jehovah was with Joseph, and
extended mercy unto him, and gave him favor in the eyes of
the prince of the prison. And the prince of the prison com-
mitted to Joseph's hand all the prisoners that were in the
prison ; and whatsoever they did there, he was the doer of
it. The prince of the prison looked not to anything that was
in his hand, because Jehovah was with him ; and that which
he did, Jehovah made it to prosper. " And Jehovah was
with Joseph " signifies that the Divine was in Him ; " and
extended mercy unto him " signifies the Divine love in
everything ; " and gave him favor in the eyes of the prince
of the prison " signifies relief thence in temptations. "And
the prince of the prison " signifies truth governing in a state
of temptations ; "committed to Joseph's hand all the pris-
oners that were in the prison " signifies from Himself over
all falsities ; " and whatsoever they did there, he was the
doer of it " signifies absolute power. " The prince of the
prison looked not to anything that was in his hand " signi-
fies that He Himself governed truth ; [" because Jehovah
was with him " signifies from the Divine which was in Him ;]
" and that which he did, Jehovah made it to prosper " sig-
nifies that the Divine providence was from Himself.
5041. And Jehovah was with Joseph. That this signi-
fies that the Divine was in Him, that is, in the Lord — Who
in the supreme sense is represented by Joseph — and here
the Divine in temptations, which are here treated of, is
evident ; for the Divine itself is Jehovah ; and that He was
No. 5042.] CHAPTER XXXIX. VER. 21 -23. 315
in the Lord, or within Him, is signified by Jehovah being
with Joseph. Because, in the sense of the letter, Joseph
is treated of, it is said with him ; but in the internal sense,
where the Lord is treated of, it is in Him. That the Di-
vine was in Him, may be evident to every one within the
church from this, that He was conceived of Jehovah, for
which reason He so frequently calls Him His Father. The
very esse of a man, and hence the inmost of his life, is from
the father ; the clothings or exteriors are from the mother ;
therefore the Lord's Esse, and hence the inmost of His
life, was Divine, because it was Jehovah Himself; and the
clothings or exteriors made the liunian which He took from
the mother by birth. This human was such that it could
be tempted, for it was polluted with hereditary evil from
the mother ; but because the inmost was Divine, He was
able by His own power to cast out that evil inherited from
the mother ; which was done successively by temptations,
and finally by the last, that of the cross, when He fully
glorified His Human — that is, made it Divine. From this
it may be evident what is meant by the Divine being in
Him.
5042. And extended mercy unto him. That this signifies
the Divine love in everything, is evident from the significa-
tion of mercy, as in the supreme sense the Divine love (see
n- 1735. 3063, 3073, 3120, 3875). The Divine Esse itself,
understood in the supreme sense, is love utterly incompre-
hensible to man ; and from that by truth all things exist
and subsist, both those which have life and those which
have not. This Divine love from the very Esse through the
inmost of life in the Lord, flowed into everything He did
from the human taken from the mother, and directed all
to ends, and these ends to the ultimate end that mankind
might be saved. And because the Lord, from the Divine
Itself in Him, saw the nature of His human, that it was
hereditarily in evil, therefore it is said that Jehovah extended
mercy unto him ; and by this in the supreme sense is meant
3i6
GENESIS.
[No. 5042.
the Divine love in everything. For the Divine mercy is
nothing else than the Divine love toward those who are in
miseries (n. 1049, 3063, 3875), that is, toward those who
are in temptations ; for these are in miseries, and are prin-
cipally meant in the Word by the miserable.
5043. And gave him favor in the eyes of the prince of
the prison. That this signifies relief thence in temptations,
is evident from the signification of giving favor, as relief —
for giving favor in temptations is comforting and relieving
by hope ; and from the signification of a prince, as a
primary truth — of which in the following paragraph ; and
from the signification of a prison, as the vastation of falsity,
and accordingly temptation — of which above (n. 5038,
5039)-
5044. And the prince of the prison. That this signifies
truth governing in a state of temptations, is evident from
the signification of a prince, as a primary truth, thus the
governing truth, of which presently ; and from the significa-
tion of a prison, as the vastation of falsity, and accordingly
temptation, of which above (n. 5038, 5039, 5043). What
is meant by truth governing in a state of temptations, must
first be told. With all who are in temptations, there flows
in truth from the Lord, which rules and governs the thoughts
and raises them up whenever they fall into doubts and even
into despair. This governing truth is that truth and such
truth as they have learned from the Word or from doctrine,
and have confirmed in themselves. Other truths indeed
are also at such times called to mind, but do not govern
their interiors. Sometimes the truth which governs is not
presented visibly before the understanding, but lies hid in
obscurity, yet still governing ; for the Divine of the Lord
flows into it, and thus keeps the interiors of the mind in it,
and therefore when it comes into light, the person who is
2 in temptation receives consolation and is relieved. It is
not that truth itself, but the affection for it, by which the
Lord governs those who are in temptations ; for the Divine
No. 5044.] CHAPTER XXXIX. VER. 21-23.
flows only into those things which are of the affection. The
truth which is implanted and rooted in a man's interiors is
implanted and rooted by affection, and not at all without
affection ; and the truth which has been implanted and
rooted by affection, clings there, and is recalled by affection ;
and when that truth is so recalled, it presents the affection
conjoined to it, which is the man's reciprocal affection.
Because it is thus with the man who is in temptations, there-
fore no one is admitted into any spiritual temptation until
he reaches adult age, and has thus become imbued with
some truth by which he can be governed ; otherwise he
sinks under the temptation, and then his latter state is worse
than the former. From these things it rnay be evident what
is meant by truth governing in a state of temptations, which
is signified by the prince of the prison. That a prince 3
means a primary truth, is because a king, in the internal
sense, signifies truth itself (see n. 1672, 1728, 2015, 2069,
3009, 3670, 4575, 4581, 4789, 4966) ; hence princes, be-
cause they are the sons of a king, signify the primary things
of that truth. That princes have this signification may be
seen above (n. 1482 and 2089), but as this was not there
proved from many other passages in the Word, some may
be cited here. In Isaiah : Unto us a Child is born, unto us
a Son is given ; and ihe government shall be upon His shoul-
der. . . . Prince of Peace. Of the increase of His govern-
ment and peace there shall be no end (ix. 6, 7) — which is
said of the Lord. The government upon the shoulder is all
Divine truth in the heavens from Him ; for the heavens are
distinguished into governments according to truths from
good, whence also the angels are called governments. Peace
is a state of blessedness in the heavens, affecting good and
truth from inmosts (n. 3780) ; hence the Lord is called
the Prince of Peace, and it is said that of the increase of
His government and peace there shall be no end. Again 4
in the same prophet : The princes of Zoan are foolish . . .
the wise, the counsellors of Pharaoh. . . . How say ye unto
GENESIS.
[No. 5044.
Pharaoh, I am the son of the wise, the son of the kings of
antiquity? . . . The princes of Zoan are become fools, the
princes of Nop h are deceived ; they have also caused Egypt
to go astray, the corner stone of the tribes (xix. 11, 13).
This is said of Egj'pt, by which is signified the outward
knowledge of the church (n. 4749), and thus natural truth,
which is the ultimate of order ; wherefore also Egypt is
here called the corner-stone of the tribes, for the tribes are
all things of truth taken as a whole (n. 3858, 3862, 3926,
3939, 4060). But in this passage Egypt is the knowledge
which perverts the truths of the church, and thus truths in
the ultimate of order falsified, which are the princes of
Zoan and the princes of Noph. He calls himself the son
of the kings of antiquity, because the knowledges in Egypt
were from the truths of the Ancient Church. The truths
themselves are signified by kings, as was shown above, and
the truths of the Ancient Church are signified by the kings
5 of antiquity. Again : Asshur thinketh not right, neither doth
his heart meditate right ; for it is in his heart to destroy,
and to cut off nations not a few. For he saith, Are not my
princes kings ? (x. 7, 8.) Asshur stands for reasoning about
Divine truths, from which come falsities, and so for perverse
reasoning (n. 1186). The truths thus falsified, or falsities,
which are produced by reasoning and which appear as the
very truths, are signified by his saying, Are not my princes
kings ? That Asshur is reasoning, and that his princes who
are kings are primary falsities which are believed to be the
very truths, cannot be seen and thence believed so long as
the mind is kept in the historic sense of the letter, and still
less if it is in the negative as to there being anything more
holy and more universal in the Divine Word than what ap-
pears in the letter ; and yet in the internal sense by Asshur,
nothing else than reason and reasoning is understood in the
Word, and by kings truths themselves, and by princes the
primary things of truth. Nothing is known in heaven of
Asshur, and the angels also reject from themselves the idea
No. 5044 ] CHAPTER XXXIX. VER. 21-23. 3^9
of a king and prince ; and when they apperceive it in man,
they transfer it to the Lord, and perceive that which pro-
ceeds from the Lord and is the Lord's in heaven, namely,
the Divine truth from His Divine good. Again : Asshur 6
shall fall with the sword, not of a man ; and the sword, not
of a man, shall devour him. . . . And his rock shall pass
away by reason of terror, and his princes shall be dismayed
at the ensign (xxxi. 8, 9) — also said of Egypt, which is the
knowledge of the church perverted. Reasoning from ac-
quired knowledges about Divine truths, from which come
perversion and falsification, is Asshur, those truths perverted
and falsified are the princes, the sword with which Asshur
shall fall, is falsity batthng with and vastating truth (n 2799,
4499). Again : The strength of Pharaoh shall be unto you
for a shame, and the trust in the shadow of Egypt for a re-
proach. When his princes shall be in Zoan (xxx. 3, 4) —
the princes in Zoan standing for truths falsified, and thus
falsities, as above. Again : The pelican a7td the bittern shall 7
possess it ; and the owl and the raven shall dwell therein ;
and he shall stretch over it the line of a void, and the plum-
met of emptiness. They shall call the nobles thereof to the
kingdom, but none shall be there ; and all her princes shall
be nothing (xxxiv. 11, 12). The pelican, the bittern, the
owl, and the raven stand for the different kinds of falsity
which come into existence when the Divine truths that are
in the Word become of no account. The desolation and
vastation of truth are signified by the line of a void, and the
plummet of emptiness ; and the falsities, which to them are
primary truths, are signified by princes. Again : I will pro-
fane the princes of holiness, and J will give Jacob to a curse,
and Israel to revilings (xliii. 28). To profane the princes
of holiness means to profane holy truths ; the extirpation
of the truth of the external and the internal church is sig-
nified by giving Jacob to a curse, and Israel to revilings —
that Jacob is the external church, and Israel the internal,
may be seen above (n. 4286). In Jeremiah : There shall 8
3-0
GENESIS.
[No. 5044.
enter in by the gates of this city kings and princes sitting upon
the throne 0/ David, riding in chariots and on horses, they,
and their princes (xvii. 25). In this passage one who un-
derstands the Word in the historic sense, cannot know that
in the words anything deeper and holier is stored up, than
that kings and princes would enter in by the gates of the
city in chariots and on horses, and he gathers from it that
the duration of the kingdom is signified ; but he who knows
what a city, kings, princes, the throne of David, and riding
in chariots and on horses signify in the internal sense, sees
deeper and holier things therein ; for the city or Jerusalem
signifies the spiritual kingdom of the Lord (n. 21 17, 3654) ;
kings signify Divine truths, as was shown above ; princes,
the primaries of truth ; the throne of David, the heaven of
the Lord (n. 1888) ; riding in chariots and on horses, the
intellectual spiritual of the church (n. 2760, 2761, 3217).
9 Again : A sword is upon the Chaldeans . . . and upon the
inhabitants 0/ Babylon, and upon her princes, and upon her
wise men. A sword is upon the liars. . . . A sword is
upon her horses, and upon her chariots (1. 35-37). A sword
stands for truth fighting against falsity, and falsity fighting
against truth and vastating it (n. 2799, 4499) ; the Chal-
deans stand for those who profane truths, and the inhabi-
tants of Babylon for those who profane good (n. 1 182, 1283,
1295, 1304, 1307, 1308, 1321, 1322, 1326, 1327 at the
end) ; princes stand for the falsities which to such are
primary truths ; horses for the intellectual of the church,
and chariots for its doctrine, the vastation of which is signi-
fied by a sword being upon the horses and upon the char-
jo iots. Again : Uow doth the Lord cover the daughter of
Zion with a cloud in His anger .' . . . The Lord hath swal-
lowed up all the habitations of Jacob, and hath not pitied;
He hath thrown down in His wrath the strongholds of the
daughter of Judah ; He hath brought them down to the
ground ; He hath profaned the kingdom and the princes
■ thereof. . . . Her gates are sunk into the earth ; He hath
No. 5044 ] CHAPTER XXXIX. VER. 21 -23.
321
destroyed and broken her bars ; her king and her princes
are among the nations (Lam. ii. i, 2, 9). The daughter of
Zion and of Judah stands for the celestial church, here for
this church destroyed ; her kingdom for the truths of doc-
trine therein (n. 2547, 4691) ; her king for the truth itself,
and princes for its primaries. Again : Our skin is black 1 1
like an oven, because of the hot winds 0/ famine. They rav-
ished the women in Zion, the maidens in the city of Judah.
Princes were hanged up by their hand (Lam. v. 10-12).
Princes being hanged up by their hand stand for truths be-
ing profaned, since hanging represented the damnation of
profanation ; and because of this representation, it was also
commanded when the people committed whoredom after
Baal-peor and worshipped their gods, that the princes should
be hanged up before the sun (Num. xxv. 1-4) ; for to com-
mit whoredom after Baal-peor, and to worship their gods,
was to profane worship. In Ezekiel : The king shall mourn,
and the prince shall be clothed with astonish7nent, and the
hands of the people of the land shall be troubled : I will do
unto them after their way (vii. 27) — where the king in
like manner stands for truth in general, and prince for its
primaries. Again: The prince that is in the midst of them 12
shall be borne upon the shoulder in the dark, and shall go
forth ; they shall dig through the wall to bring out thereby.
He shall cover his face, that he see not the earth with his
eyes (xii. 12). That a prince here does not mean a prince,
but the truth of the church, is very manifest ; and when it
is said of this that it shall be borne on the shoulder in the
dark, it means that with all power it should be conveyed
down among falsities ; for darkness is falsities ; covering the
face means that truth should not at all be seen ; his not
seeing the earth with his eyes means that nothing of the
church would be seen. That the earth is the church, may
be seen above (n. 662, 1066, 1068, 1262, 1413, 1607, 1733,
1850, 2117, 2118 at the end, 2928, 3355, 4447, 4535)- In
Hosea : The children of Israel shall abide many days with-
322
GENESIS.
[No. 5044.
out king, and without prince, and without sacrifice, and
without pillar, and without ephod, and without teraphim
*3 (iii. 4). And in David : The king's daughter is all glorious
within ; and her clothing is itiwrought with gold. She shall
be led unto the king in broidered work. . . . Instead of thy
fathers shall be thy sons, whom thou shall make princes in
all the earth (Ps. xlv. 13-16). The king's daughter is the
Lord's spiritual kingdom, which is called His spiritual king-
dom from the Lord's Divine truth, here described by her
clothing inwrought with gold and of broidered work ; sons
are the truths of that kingdom that are from the Lord's
Divine, which should be princes, that is, primary. The
prince who, with his possessions in the New Jerusalem and
in the new earth, is described in Ezekiel (xliv. 3 ; xlv. 7, 8,
17 ; xlvi. 8, 10, 12, 16, 18; xlviii. 21), signifies in general
the truth which is from the Lord's Divine ; for by the New
Jerusalem, the new temple, and the new earth there, the
Lord's kingdom in heaven and on earth is meant, which is
there described by representatives such as are found in other
parts of the Word.
5045. Committed to Joseph^ s hand all the prisoners that
were in the prison. That this signifies from Himself over
all falsities, namely, truth governing in a state of tempta-
tions, is evident from the signification of putting into Jo-
seph's hand, as into his power, the hand being power (see
n. 5008) ; thus meaning that it was from Himself, for what
is effected from His power is effected from Himself — by
Joseph being meant in the internal sense the Lord, as often
shown above ; and from the signification of the prisoners
, in the prison, as falsities, as shown above (n. 5037, 5038).
Thus by the prince of the prison committing to Joseph's
hand all the prisoners that were in the prison, is signified
truth governing in a state of temptations from Himself
over all falsities ; that is, that the truth by which He gov-
erned falsities in a state of temptations, was from Himself.
Here, and in what follows to the end of this chapter, in
No. 5049- ] CHAPTER XXXIX. VER, 21 -23. 323
the internal sense the subject is the Lord, how He from
His own power governed in a state of temptations, that is,
overcame the hells, wiiich were in evils and falsities and
were continually infusing them into mankind. That the
Lord by His own power overcame and subdued the hells,
and thus glorified or made Divine the Human in Himself,
may be seen above (n. 1616, 1749, 1755, 1813, 1904,
1914, 1921, 1935, 2025, 2026, 2083, 2159, 2574, 2786,
279S> 3036, 3381, 3382, 4075. 4286, 5005). This is evi-
dent from many passages in the Word, as from this in John :
I lay down My life, that I may take it again. No man
taketh it from Me ; but I lay it down of Myself. I have
power to lay it down, and I have power to take it again
(x. 17, 18). That the passion of the cross was the last of
the temptations, and that by it He fully glorified the Hu-
man in Himself, that is, made it Divine, is also plain from
many passages in the Word — as in John (xiii. 31, 32 ; xvii.
I, 5 : Luke xxiv. 26).
5046. And whatsoever they did there, he was the doer of
it. That this signifies absolute power, may be evident with-
out explanation, for the words involve that all things were
from Himself, and so that He had the absolute power of
doing and of leaving undone.
5047. The prince of the prison looked not to anything
that was in his hand. That this signifies that He Himself
governed truth, is evident from the signification of the prince
of the prison, as truth governing in a state of temptations,
of which above (n. 5044) ; and from the signification of
not looking to anything that was in his hand, as that it is
from Himself^ and thus from absolute power, as also above
(n- 5045. 5046).
5048. Because Jehovah was with him. That this signi-
fies from the Divine which was in Him, is evident from what
was said above (n. 5041).
5049. And that 7v hie h he did, Jehovah made it to pros-
per. That this signifies that the Divine providence was
324
GENESIS.
[No. 5049.
from Himself, is evident from the signification of making
to prosper, as providence (see n. 4972, 4975) ; that it is
Divine, is meant by Jehovah, and that it was from Himself,
by that which he did. That making to prosper, in the su-
preme sense, is providence, is because everything prosper-
ous which appears in the ultimates of nature, is in its origin
from the Divine providence of the Lord. That this is so,
and also that everything which is said to be of fortune is
therefrom, will by the Divine Mercy of the Lord be shown
elsewhere from experiences in the spiritual world.
CONTINUATION CONCERNING CORRESPONDENCE WITH
THE GREATEST MAN, HERE CONCERNING THE
CORRESPONDENCE OF THE LOINS AND
THE MEMBERS OF GENERATION.
5050. At the end of the preceding chapter (n. 4931-
4953), it was shown from experience who in the Greatest
Man or heaven belong to the province of the hands, the
arms, and the feet ; and it will now be shown what are the
societies in heaven or the Greatest Man, to which the loins
correspond, and also the members adhering to the loins,
which are called the members of generation. In general,
it is to be known that the loins and the members adhering
to them correspond to genuine marriage love, and conse-
quently to the societies in which are those who are in that
love. They who are in these societies are more celestial
than others, and more than others live in the enjoyment of
peace.
5051. In a quiet dream I saw some trees planted in a
wooden receptacle, one of which was tall, another lower,
and two were small. The lower tree delighted me very
greatly, and all the while a very pleasant rest, such as I
cannot express, affected my mind. On awaking from sleep,
I conversed with tliose who induced the dream. They
No. 5052.]
CHAPTER XXXIX.
were angelic spirits (see n. 1977, 1979), and told me what
was signified by. what I had seen — that it was marriage
love, the tall tree signifying the husband, the lower tree the
wife, and the two small ones the children. They told me
further that the very pleasant rest which affected my mind
indicated what pleasantness of peace those have in the
other life who have lived in genuine marriage love. They
added also that such are those who belong to the prov-
ince of the thighs next above the knees, and that those
who are in a still more pleasant state belong to the prov-
ince of the loins. It was also shown that there is a com-
munication through the feet with the soles and the heels.
That this is so, is plain from that great nerve in the thigh
which sends forth its branches, not only through the loins
to the members of generation, which are the organs of
marriage love, but also through the feet to the soles and
the heels. It was also then discovered what is meant in
the Word by the hollow and the sinew of the thigh which
was put out of joint with Jacob, when he wrestled with the
angel (Gen. xxxii. 25, 31, 32; see n. 4280, 4281, 4314-
4317). I afterward saw a great dog, such as that called 2
Cerberus by ancient writers, with a frightful open mouth.
It was told me that such a dog signifies a guard to prevent
man's passing over from heavenly marriage love to the love
of adultery, which is infernal ; for heavenly marriage love
exists when a man with his wife whom he loves most ten-
derly, and with his children, lives contented in the Lord.
From this he has in the world interior delight, and in the
other Hfe heavenly joy ; but when he passes from that love
into the opposite, and finds in this, enjoyment that seems
to him heavenly, although it is infernal, then such a dog is
presented as a guard lest there should be communication
between these opposite enjoyments.
5052. The Lord inspires marriage love through the in-
most heaven, the angels of which are in peace beyond all
others. Peace in the heavens is comparatively like spring-
326
GENESIS.
[No. 5052.
time in the world, which renders all things joyous, for it is
the celestial itself in its origin. The angels who are in the
inmost heaven are the wisest of all, and from their inno-
cence they appear to others as infants, for they love infants
much more than their fathers and mothers do. They are
present with infants in the womb, and by them the Lord
takes care that infants there are nourished and perfected ;
thus they have charge over those who are with child.
5053. There are heavenly societies to which correspond
all and each of the members and organs devoted to gener-
ation in both sexes. Those societies are distinct from
others, as also that province in man is quite distinct and
separate from the rest. That those societies are celestial,
is because marriage love is the fundamental love of all
loves (n. 686, 2733, 2737, 2738). It also excels the rest
in use, and consequently in enjoyment ; for marriages are
the seminaries of the whole human race, and also the sem-
inaries of the Lord's heavenly kingdom ; for heaven is
from the human race.
5054. They who have loved infants most tenderly, as
such mothers, are in the province of the womb and the or-
gans round about, namely, in the province of the neck of
the womb and of the ovaries ; and they who are there are
in the sweetest and most delightful life, and in heavenly joy
beyond others.
5055. But what and of what quality those heavenly so-
cieties are which belong to the several organs of generation,
it has not been given me to know ; for they are too inte-
rior to be comprehended by any one who is in a lower
sphere. They have reference also to the uses of those
organs, which uses are hidden, and likewise removed from
knowledge, for the reason, which is also of Providence, lest
such things, that are in themselves most heavenly, should
suffer injury by filthy thoughts, of lasciviousness, of whore-
dom, and of adultery, which are excited in many persons
when those organs are merely mentioned. For this reason
No. 5056.]
CHAPTER XXXIX.
it is permitted me to relate some things more remote that
I have seen.
5056. A certain spirit from another earth was with me
— of which spirits, from other earths, by the Divine mercy
of the Lord we shall speak elsewhere — and he anxiously
begged me to intercede for him, that he might come into
heaven. He said that he did not know that he had done
evil, only that he had rebuked the inhabitants of that earth
— for there are spirits who chide and chastise those who do
not live rightly, who also will be described when we speak
of the inhabitants of other earths. He added, that after
chiding he instructed them. He then talked with as it
were a cracked voice, and he could move one to pity. But
I could make him no other reply than that I could give him
no help, and that being admitted to heaven was of the Lord
alone, but if he was worthy he might have hope. He was
then sent back among upright spirits from his own earth ;
but these said that he could not be in their fellowship, be-
cause he was not such as they were. Yet because from in-
tense desire he was still urgent to be let into heaven, he
was sent into a society of upright spirits of this earth ; but
these also said that he could not remain with them. In
the light of heaven he was of a black color ; but he him-
self said that he was not of a black, but of a brown color.
I was told that they are such in the beginning who are af- 2
terward received among those who constitute the province
of the seminal vesicles ; for in those vesicles is collected
the semen with its proper serum with which it is combined,
and thereby rendered fit, after it has been emitted, to be
resolved in the neck of the womb, and so to be serviceable
to conception ; and there is in such a substance an en-
deavor and as it were desire of performing use, and thus of
putting off the serum with which it is clothed. Something
similar was apparent in that spirit. He came again to me,
but in vile clothing, and said that he was burning with de-
sire to come into heaven, and tha.t he now apperceived that
328
GENESIS.
[No. 5056.
he was fit for it. I was permitted to tell him that perhaps
this was an indication that he would soon be received. He
was then told by angels to cast off his garment ; and he
from desire cast it off so quickly that scarce anything could
be quicker. By this was represented the quality of the
desires of those who are in the province to which the sem-
inal vesicles correspond.
5057. A large mortar was seen, and standing by it a
man with an iron instrument, who from fantasy seemed to
himself to pound men in that vessel, torturing them in
direful ways. This he did with great delight, which was
communicated to me, that I might know the quality and
intensity of it in those who are of this nature, and it was
an infernal delight. I was told by angels that such was the
ruling delight with the posterity of Jacob ; and that they
perceived nothing more delightful than to treat the nations
with cruelty, to expose them when slain to be devoured by
wild beasts and birds, to cut them alive with saws and axes,
to make them pass through the brick-kiln (2 Sam. xii. 31),
and to dash their children together and throw them away.
Such things were never commanded, nor were they ever
permitted except to those the sinew of whose thigh was
out of joint (n. 5051). The habitation of such is under
2 the right heel, where are adulterers who also are cruel. It
is therefore surprising that any one should ever have be-
lieved that that nation was chosen above others ; and from
this also many confirm themselves in the idea that the life
effects nothing, but that election, and hence reception into
heaven, is of mere mercy, whatever the life may have been ;
when yet every one from sound reason may see that to
think so is against the Divine ; for the Divine is Mercy it-
self, and therefore if heaven were of mere mercy, without
regard to the life, all, however many, would be received.
To thrust down any one into hell to be tormented there,
when he might be received into heaven, would be unmer-
cifulness and not mercy ; and to choose one in preference
3 to another would be injustice, and not justice. Wherefore
No. 5058.]
CHAPTER XXXIX.
they who have believed and have confirmed themselves in
this, that some are chosen, and the rest are not, and that
admission into heaven is merely out of mercy, without re-
gard to the life, are told — as I have several times heard
and seen — that heaven is never denied by the Lord to
any one, and that if they desire they may know this from
experience. For this purpose they are taken up into some
society of heaven where are those who have lived in affec-
tion for good, or in charity ; but because they are evil,
when they come thither they begin to be tormented and
inwardly tortured, because their life is contrary ; and when
the heavenly light appears, they appear in it as devils, al-
most devoid of human form, some with the face sunken,
some like gratings of teeth, and some monstrous in other
ways. Thus they abhor themselves, and cast themselves
down headlong into hell, and to them the deeper the better.
5058. There was also a certain one who in the world
had been among men of position, and who then was known
to me, but not as to his inner quahty ; in the other life
however, after some unfoldings of the state of his life, it
became manifest that he was deceitful. When he had
been for some time among the deceitful in the other life,
and had suffered hard things there, he wished to be sepa-
rated from them. I heard him then saying that he wished
to come into heaven ; he also had believed that reception
was of mere mercy. But he was told, that if he came
thither he could not remain there, and that he would be
tormented there like those who in the world are in the
agony of death. Nevertheless he insisted, and was also ad-
mitted into a society consisting of the simple good, who
are in front above the head ; but when he came there he
began to act craftily and deceitfully, according to his life.
Thus within an hour the good there, who were simple, be-
gan to lament, saying that he took away from them their
perception of good and of truth, and consequently their
enjoyment, thus destroying their state. Then some hght
from the interior heaven was admitted, in which he ap-
330
GENESIS.
[No. 5058.
peared as a devil, with the upper part of his nose loath-
somely furrowed by a foul fissure. He began also to be
inwardly tortured ; and when he felt this, he cast himself
thence into hell. From this it is plain that it is not elec-
tion and reception out of mercy, but the life, that makes
heaven ; but still all things of the life of good and of the
faith of truth are of mercy given to those in the world who
receive mercy ; and to them there is reception out of
mercy, and they are those who are called the elect (see
n- 3755. 3900)-
5059. When those have come near me who have lived in
what is contrary to marriage love, that is, in adulteries, they
always infused a pain into the loins, more or less severe
according to the hfe of adulteries which they have lived ;
from which influx also it has been plain that the loins cor-
respond to marriage love. The hell of these is under the
hinder part of the loins, beneath the buttocks, where they
dwell in what is filthy and excrementitious ; and these
things are delightful to them, since they correspond to
those pleasures in the spiritual world. But more will be
said about these when, by the Divine mercy of the Lord,
we come to speak of the hells in general and in particular.
5060. Who they are that correspond to the testicles, was
likewise evident to me from those who are in what is con-
trary to marriage love, and cause pain in the testicles ; for
societies when they operate, act upon those parts and those
members of the body to which they correspond — heavenly
societies by a gentle, sweet, delightful influx ; and the in-
fernal, who are in what is contrary, by a harsh and painful
influx. But their influx is not perceived, except by those
whose interiors have been opened, and thus perceptible
communication given them with the spiritual world. They
who are in what is contrary to marriage love and cause
pain in the testicles, are those who ensnare by love, friend-
ship, and kind offices. Such spirits when they came to me,
wished to speak to me in private, being exceedingly fearful
lest any one should be present, for such they had been in
No. 5060.]
CHAPTER XXXIX.
the life of the body; and because they were such then,
they are such in the other life also, since every one's life
remains with him. There arose from the region about 2
Gehenna somewhat aerial and inconspicuous. It was a
company of such spirits, but though there were many in it,
it afterward appeared to me only as one, in whose way were
thrown bands, which yet he seemed to himself to remove,
whereby was signified that they wished to remove obstacles ;
for in such a manner the thoughts and efforts of the mind
appear representatively in the world of spirits, and when
they appear, it is instantly perceived what they signify.
Afterward it seemed as if there came forth from his body a
little, snow-white spirit, who drew near to me, by which
was represented their thought and intention — that they
wished to assume a state of innocence, that no one might
have any such suspicion of them. When he came to me,
he let himself down toward the loins, and seemed to bend
himself as it were about both, whereby was represented
that they wished to present themselves in chaste marriage
love ; afterward about the feet by spiral flexures, whereby
was represented that they wished to insinuate themselves
by such things as in nature are enjoyable. At length that
little spirit became almost invisible, by which was repre-
sented that they wish to lie wholly concealed. I was told 3
by angels that such insinuation belongs to those who seek
to ensnare in marriage love, that is to say, those who in the
world have insinuated themselves with the end of commit-
ting adultery with wives, by speaking chastely and sanely
regarding marriage love, by caressing the children, by prais-
ing the husband in every way, so as to be believed friendly,
chaste, and innocent, when yet they are deceitful adulterers.
Their quality was accordingly shown me, for after these
things had been done, that little snow-white spirit became
conspicuous, and appeared dusky and very black, and also
very deformed ; and he was cast out into his hell, which
was at a great depth under the middle of the loins. There
they dwell in the foulest excrements ; and they are also
332
GENESIS.
[No. 5060.
there among the robbers who have relation to the common
involuntary sense (n. 4327). I afterward conversed with
such spirits, and they were surprised that any one should
make adultery a matter of conscience, that is, that from
conscience he would not lie with another's wife when al-
lowed ; and when I talked with them about conscience,
they denied that any one has conscience. I was told that
such spirits are for the most part from Christendom, and
seldom from other parts of the world.
5061. By way of corollary I am permitted to add this
relation. There were some spirits who had long lain con-
cealed, shut up in a peculiar hell, from which they could
not break out. I sometimes wondered who they were.
One evening they were let out, and then was heard from
them a very tumultuous noise of murmurs, which continued
a long time ; and when opportunity was given, I heard
from them scoffings against me, and perceived that they
wished and were endeavoring to come up and destroy me.
I inquired of angels the reason of this ; and they said that
those persons hated me in their lifetime, though I had
never harmed them at all ; and I was instructed that such,
when they but perceive the sphere of the person whom they
have hated, breathe his destruction ; but they were sent
back into their own hell. From this it is evident that those
who have hated each other in the world meet in the other
life, and attempt many evils against each other — as has
often been granted me to know by other examples. For,
hatred is opposite to love and charity, and is an aversion,
and as it were a spiritual antipathy ; as soon therefore as
they perceive in the other life the sphere of the person
against whom they have borne hatred, they become as it
were mad. It is plain from this what is involved in the
Lord's words in Matthew (chap. v. 22-26).
5062. Continuation concerning correspondence with the
Greatest Man will be found at the end of the following
chapter.
No. 5064.]
CHAPTER XL.
333
CHAPTER FORTIETH.
5063. In the preface to the preceding chapter an expli-
cation was given of what the Lord said concerning the
judgment upon the good and the evil, in Matthew (chap.
XXV., verses 34-36). Then follow these words : Then shall
the just answer Him, saying, Lord, when saw we Thee
a hungered, and fed Thee 7 or thirsty, and gave Thee drink f
When saw we Thee a stranger, and took Thee in f or
naked, and clothed Thee ? When saw we Thee sick, or in
prison, and came unto Thee ? And the King shall answer
and say unto them. Verily I say unto you, Inasmuch as ye
did it unto one of the least of these My brethren, ye did it
unto Me. Then shall He say also unto them on the left
hand. Depart from Me ye cursed into the eternal fire, pre-
pared for the devil and his angels ; for I was a hungered,
and ye gave Me not to eat ; J was thirsty, and ye gave Me
not to drink ; J was a stranger, and ye took Me not in ;
naked, and ye clothed Me not ; sick, and in prison, and ye
visited Me not. Then shall they also answer Him, saying.
Lord, when saw we Thee a hungered, or thirsty, or a
stranger, or naked, or sick, or in prison, and did not min-
ister unto Thee ? Then shall He anstver them, saying,
Verily I say unto you. Inasmuch as ye did it not to one of
these least, ye did it not to Me. And these shall go away
into eternal punishment, but the fust into eternal life (verses
37-46).
5064. In what was premised to the preceding chapter
(n. 4954-4959), it was explained what is signified in the
internal sense by giving meat to the hungry and drink to
the thirsty, by taking in the stranger, clothing the naked,
and visiting the sick and him that is in prison — that it is
the essence of charity which is involved and is so described.
334
GENESIS.
[No. 5064.
By the hungry, the thirsty, and the stranger, affection for
good and truth is meant ; and by the naked, the sick, and
those who are in prison, self-acknowledgment (seen. 4956,
4958).
5065. As the same things are thrice repeated in what has
been quoted and explained before, it is unnecessary to show
particularly, or word by word, what these expressions sig-
nify in the internal sense ; we will show here only what is
signified by the answer made both by those on the right
hand, and by those on the left — that they had not seen
Him hungry, thirsty, a stranger, naked, sick, and in prison ;
and afterward what is signified by the King, and also by
the just and by eternal life, and by the cursed and eternal
fire.
5066. The answer made by those who were on the right
hand, Lord, when saw we Thee a hungered, and fed Thee f
or thirsty, and gave Thee drink ? When saw we Thee a
stranger, and took Thee in ? or naked, and clothed Thee f
When saiv 7ve Thee sick, or in prison, and came unto Thee ?
means that if they had seen the Lord Himself, every one
of them would have done those offices ; yet not from love
toward Him, but from fear because He was to be the judge
of the universe ; thus not for His sake, but for the sake of
themselves ; and so not from within or from the heart, but
from without and in act only. This is as when one sees a
king whose favor he wishes to gain in order that he may
become great or rich, and therefore bears himself submis-
sively toward him. It is similar with those who are in holy
external worship, in which as it were they see the Lord,
and submit themselves to Him, believing that in this way
they will receive eternal life ; and yet they have no charity,
and do no good to any one but for their own sake, and
thus only to themselves. They are like persons who in
outward form pay court to their king with much respect,
and yet deride his commands because in heart they disre-
gard him. These and similar things are what are signified
No. 5069.]
CHAPTER XL.
335
by those on the right hand so answering ; and as the evil
also do the same kind of things in outward form, therefore
they who were on the left made nearly the same answer.
5067. As therefore the Lord regards not external, but
internal things, and as man testifies to his internals not by
worship only, but by charity and its acts, the Lord answered.
Verily I say unto you, Inasmuch as ye did it unto one of the
least of these My brethren, ye did it unto Me. They are
called brethren who are in the good of charity and of life ;
for the Lord is with them, because they are in good itself;
and it is they who properly are meant by the neighbor. In
these also the Lord does not manifest Himself, for in re-
spect to Him they are vile ; but the man manifests himself
before the I^ord that he worships Him from within.
5068. That the Lord calls Himself King — in these
words : When the Son of Man shall come in His glory . . .
then shall He sit upon the throne of His glory. . . . Then
shall the King say unto them — is because the Lord's roy-
alty is the Divine truth, from which and according to which
judgment is effected. But from and according to it the
good are judged in one way, and the evil in another. The
good, because they have received Divine truth, are judged
from good, and thus from mercy ; the evil, because they
have not received Divine truth, are judged from truth, and
thus not from mercy ; for this they have rejected, and hence
they continue to reject it in the other life. To receive Di-
vine truth is not only to have faith, but also to practise it,
that is, to cause that which is of doctrine to become of the
life. Thence it is that the Lord calls Himself King. That
the Lord's royalty is the Divine truth, has been shown above
(n. 1728, 2015, 3009, 3670, 4581, 4966).
5069. That they on the right hand are called just —
Then shall the fust answer Hi?n, saying, etc., and. The fust
shall go into eternal life — signifies that they are in the
Lord's justice. All who are in the good of charity are called
the just — not that they are just from themselves, but from
336
GENESIS.
[No. 5069.
the Lord, Whose justice is appropriated to them. They
who beheve themselves just from themselves, or so justified
that they have no longer anything of evil, are not among
the just, but among the unjust ; for they attribute good to
themselves, and also place merit in it, and such can never
adore the Lord from true humiliation. Wherefore, they are
called just and holy in the Word who know and acknowl-
edge that all good is from the Lord, and that all evil is
from themselves, that is, is theirs from hell.
5070. The eternal life which is given to the just, is life
from good. Good has life in itself, because it is from the
Lord, Who is life itself. In the life which is from the Lord,
is wisdom and intelligence ; for to receive good from the
Lord and thence to will good, is wisdom, and to receive
truth from the Lord and thence to believe truth, is intelli-
gence ; and they who have this wisdom and intelligence,
have life ; and as happiness is joined to such life, eternal
happiness also is signified by life. The contrary is the case
with those who are in evil. These appear indeed, especially
to themselves, as if they had life ; but it is such life as in
the Word is called death, and also is spiritual death ; for
they are not wise in any good, nor intelligent in any truth.
This may be evident to every one who reflects upon it ; for,
since there is life in good and in its truth, there cannot be
life in evil and in its falsity, inasmuch as these are opposite
and extinguish life. Therefore these have no other life than
that of the insane.
5071. That they on the left hand are called cursed, and
their punishment is called eternal fire — as where it is said,
Then shall He say also unto them on the left hand, Depart
from Me ye cursed into the eternal fire, prepared for the
dei'il and his angels, and, These shall go away into eternal
punishment — is because they have averted themselves from
good and truth, and turned to evil and falsity. A curse, in
the internal sense of the Word, signifies aversion (n. 245,
379, 1423, 3530, 3584). The eternal fire into which they
Ver. 3.]
CHAPTER XL.
337
must depart is not natural fire, nor is it torment of con-
science, but it is lust for evil ; for the lusts in man are spir-
itual fires which consume him in the life of the body, and
torment him in the other life. From those fires the infer-
nals torture one another in direful ways. That eternal fire 2
is not natural fire, is evident. That it is not torment of
conscience, is because all who are in evil have no conscience,
and they who have had none in the life of the body cannot
have any in the other life. But that it is lust, is because all
vital fire is from the loves in man — heavenly fire from the
love of good and truth, and infernal fire from the love of
evil and falsity ; or, what is the same thing, heavenly fire is
from love to the Lord and love toward the neighbor, and
infernal fire from the love of self and the love of the world.
That all fire or heat inwardly in man is thence, any one may
know if he attends to it. It is for this reason also that love
is called spiritual heat, and that by fire and heat in the
Word nothing else is signified (n. 934 at the end, 1297,
1527, 1528, 1861, 2446, 4906). The vital fire in the evil
is such that when they are in the vehemence of their lusts,
they are also in a sort of fire, from which they are in the
ardor and fury of tormenting others ; but the vital fire in
the good is such that when in a high degree of affection,
they also are in a sort of fire, but from it they are in the
love and zeal for doing good to others.
CHAPTER XL.
1. And it came to pass after these words, that they sinned,
the butler of the king of Egypt and the baker, against their
lord the king of Egypt.
2. And Pharaoh was wroth against his two court-minis-
ters, against the prince of the butlers, and against the prince
of the bakers.
3. And he put them in ward in the house of the prince
338
GENESIS.
[Ver. 3.
of the guards, into the prison, the place where Joseph was
bound.
4. And the prince of the guards charged Joseph with
them, and he ministered unto them ; and they were for days
in ward.
5. And they dreamed a dream both of them, each man
his dream, in one night, each man according to the inter-
pretation of his dream, the butler and the baker of the
king of Egypt, who were bound in the prison.
6. And Joseph came in unto them in the morning, and
saw them, and, behold, they were troubled.
7. And he asked Pharaoh's court-ministers that were with
him in ward in his lord's house, saying. Wherefore are your
faces sad to-day?
8. And they said unto him, We have dreamed a dream,
and there is no interpreter of it. And Joseph said unto
them. Do not interpretations belong to God? tell it me, I
pray you.
9. And the prince of the butlers told his dream to Jo-
seph, and said to him, In my dream, behold, a vine was
before me ;
10. And in the vine were three branches : and it was as
though it budded, its blossoms shot forth, and the clusters
thereof ripened grapes :
11. And Pharaoh's cup was in my hand ; and I took the
grapes, and pressed them into Pharaoh's cup, and I gave
the cup into Pharaoh's hand.
12. And Joseph said unto him, This is the interpretation
of it : The three branches are three days ;
13. Within yet three days shall Pharaoh lift up thy head,
and restore thee unto thy place ; and thou shalt give Pha-
raoh's cup into his hand, after the former manner when thou
wast his butler.
14. But have me in thy remembrance when it shall be
well with thee, and show mercy, I pray thee, unto me, and
make mention of me unto Pharaoh, and bring me out of
this house.
No. 5072.]
CHAPTER XL,
339
15. For indeed I was stolen away out of the land of the
Hebrews ; and here also have I done nothing that they
should put me into the pit.
16. And the prince of the bakers saw that the interpre-
tation was good, and he said unto Joseph, I also was in my
dream, and, behold, three baskets perforated were on my
head :
17. And in the uppermost basket there was of all man-
ner of food for Pharaoh, the work of the baker ; and the
birds did eat them out of the basket upon my head.
18. And Joseph answered and said. This is the interpre-
tation thereof : The three baskets are three days ;
19. Within yet three days shall Pharaoh lift up thy head
from off thee, and shall hang thee on a tree ; and the birds
shall eat thy flesh from off thee.
20. And it came to pass on the third day, which was
Pharaoh's birthday, that he made a feast unto all his ser-
vants ; and he lifted up the head of the prince of the but-
lers and the head of the prince of the bakers, in the midst
of his servants.
21. And he restored the prince of the butlers unto his
butlership ; and he gave the cup into Pharaoh's hand :
22. But he hanged the prince of the bakers ; as Joseph
had interpreted to them.
23. Yet did not the prince of the butlers remember Jo-
seph, but forgat him.
CONTENTS.
5072. In the internal sense of this chapter the subject is
continued of a state of temptations, by which even corpo-
reals might be brought into correspondence. Corporeals
properly so called are sensuals, of a twofold kind, some be-
ing subordinate to the intellectual part, and some to the
voluntary part. Those which are subordinate to the intel-
lectual part are represented by the butler of the king of
340
GENESIS.
[No. 5072.
Egypt, and those which are subordinate to the voluntary
part are represented by his baker ; that the former are for
a time retained, but the latter cast out, is represented by
the butler's returning to his place, and the baker being
hanged. The rest will be plain from the series in the in-
ternal sense.
INTERNAL SENSE.
5073. Verses 1-4. And it came to pass after these words,
that they sinned, the butler of the king of Egypt and the
baker, against their lord the king of Egypt. And Pharaoh
was wroth against his two court-ministers, against the prince
of the butlers, and against the prince of the bakers. And
he put them in ward in the house of the prince of the guards,
into the prison, the place where Joseph was bound. And
the prince of the guards charged Joseph with them, and he
ministered unto them ; and they were for days in ward.
"And it came to pass " signifies a new state, and the things
which follow ; " after these words " signifies after the things
which precede ; " that they sinned " signifies inverted or-
der ; " the butler of the king of Egypt " signifies in those
things in the body which are subject to the intellectual part;
" and the baker " signifies in those things in the body which
are subject to the voluntary part ; " against their lord the
king of Egypt " signifies that they were contrary to the new
state of the natural man. "And Pharaoh was wroth " sig-
nifies that the new natural man averted himself; "against
his two court-ministers " signifies from the sensuals of the
body of both kinds ; " against the prince of the butlers, and
against the prince of the bakers " signifies in general from
the sensuals subordinate to the intellectual part and to the
voluntary part. "And he put them in ward " signifies re-
jection ; " in the house of the prince of the guards " signi-
fies by those things which are primary for interpretation ;
" into the prison " signifies among falsities ; " the place
No. 5075.]
CHAPTER XL. VER. I -4.
where Joseph was bound " signifies the state of the celestial
of the natural now as to those things. "And the prince of
the guards charged Joseph with them " signifies that the
celestial of the natural taught thern from things primary
for interpretation ; "and he ministered unto them" signi-
fies that he instructed them ; " and they were for days in
ward " signifies that they were a long time in a state of re-
jection.
5074. And a came to pass. That this signifies a new
state and the things which follow, is evident from this, that
the expression, it came to pass, or it was, in the Word, in-
volves a new state (see n. 4979, 4999) ; and that in the
original language it serves for a distinction between the
series of things which go before and those which follow (see
n. 4987) ; hence also it signifies the things which follow.
5075. After these words. That this signifies after the
things which precede, is evident from the signification of
words in the original language, as also things ; here, there-
fore, after these words, means after these things, and so
after the things which precede. That words in the original
language signify also things, is because words in the internal
sense signify truths of doctrine ; and therefore all Divine
truth in general is called the Word, and the Lord Himself,
from Whom comes all Divine truth, is in the supreme sense
the Word (n. 1288). And because nothing that exists in
the universe is anything, that is, is a reality [^rx], unless it
is from Divine good by Divine truth, therefore words in the
Hebrew language mean also things. That nothing in the
universe is anything, that is, is a reality, unless it is from
Divine good by Divine truth, that is, by the Word, is plain
in John : In the beginning was the Word, atid the Word was
with God, and the Word was God. . . . All things were
made by Him ; and without Him was not anything made
that was made (i. i, 3). The interior significations of ex- 2
pressions derive their origin for the most part from the in-
terior man, which is with spirits and angels ; for every man
342
GENESIS.
[No. 5075.
as to his spirit, or as to that very man which lives after the
decease of the body, is in company with angels and spirits,
although the external man is ignorant of it ; and because
he is in company with them, he is also with them in the
universal language, and thus in the origins of expressions.
Hence there are imparted to expressions many significa-
tions which in external form appear incongruous, though in
internal form they are entirely congruous — as here, words
signifying things. And so it is in very many other instances,
as that the understanding is called internal sight, and light
is attributed to it, that attention and obedience are called
hearing and hearkening, that the perception of a thing is
called smelling, and so forth.
5076. That they sinned. That this signifies inverted or-
der, is evident from the signification of sinning, as acting
contrary to Divine order : whatever is contrary to that is
sin. Divine order itself is Divine truth from Divine good.
All are in that order who are in truth from good, that is,
who are in faith from charity — for truth is of faith, and
good is of charity ; and they are contrary to that order who
are not in truth from good, consequently who are in truth
from evil, or in falsity from evil ; by sin nothing else is sig-
nified. Here by their sinning — the butler and the baker
— is signified that external sensuals were in inverted order
in respect to interior things, so that they did not accord or
did not correspond.
5077. The butler of the king of Egypt. That this signi-
fies in those things in the body which are subject to the in-
tellectual part, is evident from the signification of a butler,
as the external sensual, or the sensual of the body, which
is subordinate or subject to the intellectual part of the in-
ternal man — of which hereafter ; and from the significa-
tion of the king of Egypt, as the natural man — of which
below (n. 5079). As the butler and the baker are treated
of in the following verses, and as they signify the external
sensuals which are of the body, something must first be
No. 5077.] CHAPTER XL. VER. I -4.
343
said concerning these sensuals. It is known that the exter-
nal or bodily senses are five, namely, sight, hearing, smell-
ing, taste, and touch, and that these constitute all the vi-
tality of the body ; for without those senses the body does
not live at all, and when therefore it is deprived of them,
it dies and becomes a corpse. The corporeal element of
man, therefore, is itself nothing else than a receptacle of
sensations, and consequently of the life from them. The
sensitive element is the principal, and the corporeal is the
instrumental. The instrumental without its principal to
which it is adapted, cannot even be called the corporeal,
such as man is invested with during his life in the world,
but the instrumental together with the principal, when they
act as one. This, therefore, is the corporeal. All the ex-
ternal sensuals of man have relation to his internal sensuals,
for they are given to man and placed in his body, that they
may serve the internal man while it is in the world, and be
subject to its sensuals ; when therefore a man's external
sensuals begin to rule over his internal, the man is lost ; for
then the internal sensuals are considered merely as servants,
to serve for confirming those things which the external sen-
suals command with authority. When the external sensu-
als are in this state, they are in the inverted order spoken
of just above (n. 5076). The external sensuals of man
have relation, as already said, to his internal sensuals, in
general to his intellectual part and to his voluntary ; there
are therefore external sensuals which are subject or subor-
dinate to his intellectual part, and there are those which
are subject to his voluntary part. The sensual which is
especially subject to the intellectual part is the sight ; that
which is subject to the intellectual part and secondarily to
the voluntary is the hearing ; that which is subject to both
together is the sense of smell, and still more the taste ; but
that which is subject to the voluntary part is the touch.
That the external sensuals are subject to those parts, and
in what manner, might be abundantly shown ; but it would
344
GENESIS.
[No. 5077.
be too prolix here to extend this explanation ; it may in
some measure be known from what has been shown con-
cerning the correspondence of those senses, at the end of
4 the preceding chapters. It should further be known that
all truths, which are said to be of faith, pertain to the in-
tellectual part ; and that all goods, which are of love and
charity, are of the voluntary part. Consequently it belongs
to the intellectual part to believe, to acknowledge, to know,
and to see truth and also good, but to the voluntary part
to be affected with it and to love it ; and what man is af-
fected with and loves, is good. But how the intellectual
flows into the voluntary, when truth passes into good, and
how the voluntary when it moves it flows into the intellec-
tual, are matters of still deeper investigation, of which, by the
Divine mercy of the Lord, more will be said in the foUow-
5 ing pages. The reason why a butler signifies the sensual
which is subject or subordinate to the intellectual part of
the internal man, is, that everything which serves for drink-
ing, or which is drunk — as wine, milk, water — has relation
to truth, which is of the intellectual part, and so it has rela-
tion to the intellectual part ; and because it is the external
sensual, or sensual of the body, that subserves, therefore by
a butler is signified that sensual, or that kind of sensuals.
That to give to drink and to drink are in general predi-
cated of the truths which are of the intellectual part, may
be seen above (n. 3069, 3071, 3168, 3772, 4017, 4018) ;
and that in particular they are predicated of truth which
is from good, or of faith which is from charity (n. 107 1,
1798) ; and that water is truth (n. 680, 2702, 3058, 3424,
4976). From these things it may now be evident what is
signified by a butler.
5078. And the baker. That this signifies in those things
in the body which are subject to the voluntary part, is evi-
dent from the signification of a baker, as the external sen-
sual, or the sensual of the body, which is subordinate or
subject to the voluntary part of the internal man. A baker
No. 507S.] CHAPTER XL. VER. I -4.
345
has this signification because everything that serves for
food, or that is eaten — as bread, food in general, and all
the work of the baker — is predicated of good, and so has
relation to the voluntary part ; for all good is of that part,
just as all truth is of the intellectual part — as was said just
above (n. 5077). That bread is the celestial or good, may
be seen above (n. 1798, 2165, 2177, 3478, 3735, 3813,
4211, 4217, 4735, 4976). That here and in the following 2
verses of this chapter the external sensuals of both kinds
are treated of in the internal sense, is because in the pre-
vious chapter the subject was the Lord, how He glorified
or made Divine the interiors of His natural ; here therefore
the subject is the Lord, how He glorified or made Divine
the exteriors of His natural. The exteriors of the natural
are what are properly called corporeals, or the sensuals of
both kinds together with their recipients ; for these to-
gether constitute what is called the body, as shown above
(n. 5077). The Lord made the very corporeal in Himself
Divine, as well its sensuals as their recipients ; wherefore
also He rose again from the sepulchre with His body, and
likewise after His resurrection said to the disciples, Behold
My hands and My feet, that it is I Myself ; handle Me and
see ; for a spirit hath not flesh and bones, as ye see Me have
(Luke xxiv. 39). Most of those who are of the church at 3
this day believe that every one is to rise again at the last
day, and with his body ; which opinion is so universal that
scarcely any one from doctrine believes otherwise. But
this opinion has prevailed because the natural man supposes
that it is only the body that lives ; and therefore unless he
believed that the body would receive life again, he would
wholly deny a resurrection. But the truth of the matter is
this. Man rises again immediately after death, and he then
appears to himself in a body just as in the world, with a
similar face, members, arms, hands, feet, breast, belly, and
loins ; so that when he sees and touches himself, he says
that he is a man as in the world. Nevertheless what he
346
GENESIS.
[No. 5078.
sees and touches is not his external which he carried about
in the world, but it is the internal which constitutes the hu-
man itself which lives, and which had an external about it,
or outside of every part of it, by which it could be in the
world and adapted for acting and performing its functions
4 there. The earthly corporeal is no longer of any use to
him, he being in another world where are other functions,
and other powers and abilities, to which the nature of his
body there is adapted. This body he sees with his eyes,
not those which he had in the world, but those that he has
there, which are the eyes of his internal man, and by which
through the eyes of the body he had before seen worldly
and earthly things. This also he feels with the touch, not
with the hands or the sense of touch which he enjoyed in
the world, but with the hands and the sense of touch which
he there enjoys, which is that from which his sense of touch
in the world existed. Every sense too is more exquisite
and more perfect there, because it is the sense of the inter-
nal of man freed from the external ; for the internal is in a
more perfect state, because it gives to the external the
power of sensation ; but when it acts into the external, as
in the world, sensation is then dulled and obscured. More-
over, it is the internal which is sensible of the internal, and
the external which is sensible of the external. Thus it is
that men after death see one another, and are in company
together according to their interiors. In order that I might
be certain of this thing, it has been given me to touch the
spirits themselves, and to converse many times with them
5 in regard to it (see n. 322, 1630, 4622). Men after death,
who are then called spirits and, if they have lived in good,
angels, wonder much that the man of the church believes
that he is not to see eternal life until the last day when the
world shall perish, and that he is then to be clothed again
with the cast-off dust ; when yet the man of the church
knows that he rises again after death ; for when a man dies,
who does not say afterward that his soul or spirit is in heaven
No. 5079 ] CHAPTER XL. VER. I -4.
347
or else in hell? and who does not say of his children who
have died, that they are in heaven? and who does not com-
fort a sick person, or one appointed to die, by the assurance
that he will shortly come into another hfe? And he who
is in the agony of death and is prepared, believes no other-
wise ; nay, from that belief also many claim for themselves
the power of delivering others from places of damnation,
and of letting them into heaven, and of saying masses in
their behalf. Who does not know what the Lord said to
the thief. To-day shalt thou be with Me in paradise (Luke
xxiii. 43) ? and what He said of the rich man and Lazarus,
that the former was carried into hell, but the latter borne
by angels into heaven (Luke xvi. 22, 23) ? And who does
not know what the Lord taught concerning the resurrection,
that He is not the God of the dead, but of the living ( Luke
XX. 38) ? Man knows these things, and so thinks and speaks 6
when he thinks and speaks from the spirit ; but when he
thinks and speaks from his doctrine, he says very differently
— that he is not to rise again till the last day ; when yet
the last day to every one is when he dies, and then also is
his judgment, as indeed many say. What is meant by be-
ing encompassed with skin, and from the flesh seeing God
(Job xix. 25, 26), may be seen above (n. 3540 at the end).
These things are said in order that it may be known that
no man rises again in the body with which he was clothed
in the world ; but the Lord alone so arose, and this because
He glorified His body, or made it Divine, while He was in
the world.
5079. Against their lord the king of Egypt. That this
signifies that they — namely, the external sensuals, of the
body, signified by the butler and the baker — were con-
trary to the new state of the natural man, is evident from
the signification of the king of Egypt, as outward knowl-
edge in general (see n. 1164,1165,1186,1462,4749,4964,
4966). For, the same is signified by the king of Egypt as
by Egypt, the king being the head of the nation ; and so
348
GENESIS.
[No. 5079.
also in other passages where mention is made of the king
of any nation (n. 4789). As it is outward icnowledge in
general that is signified by the king of Egypt, it is also the
natural man ; for every outward knowledge is a truth of the
natural man (n. 4967) : the good itself of the natural man
is signified by lord (n. 4973). That a new state thereof is
here signified, is because in the preceding chapter was de-
scribed the making new of the interiors of the natural, and
in the supreme sense, which relates to the Lord, their be-
ing glorified ; but the subject is now the exteriors of the
natural, which were to be reduced to harmony or corre-
spondence with the interiors. Those interiors of the natural
which were new, or, what is the same thing, the new state
of the natural man, is what is signified by their lord the
king of Egypt ; and the exteriors which were not reduced
into order, and hence were contrary to order, are what are
2 signified by the butler and the baker. There are interiors
and there are exteriors of the natural, the interiors of the
natural being outward knowledges and affections for them,
but the exteriors being sensuals of both kinds — ; spoken of
above (n. 5077). These exteriors of the natural, man
leaves behind him when he dies ; but the interiors of the
natural, he carries with him into the other life, where they
serve as a plane for what is spiritual and celestial. For
man when he dies, loses nothing except his bones and flesh ;
he has with him the memory of all that he had done, spoken,
or thought, and he has with him all his natural affections
and desires, thus all the interiors of the natural. Of its
exteriors he has no need ; for he does not see, nor hear,
nor smell, nor taste, nor touch, what is in the world, but
only such things as are in the other life, which indeed look
for the most part like those which are in the world ; but
still they are not like them, for they have in them what is
living, which those things that properly belong to the nat-
ural world do not have. For all and each of the things in
the other life exist and subsist from the sun there, which is
No. S08l.] CHAPTER XL. VER. I -4.
349
the Lord, whence they have in them what is living ; whereas
all and each of the things in the natural world exist and
subsist from its sun, which is elementary fire, and hence
have not in them what is living. What appears living in
them is from no other source than from the spiritual world,
that is, through the spiritual world from the Lord.
50S0. And Pharaoh was wroth. That this signifies that
the new natural man averted himself, is evident from the
representation of Pharaoh or the king of Egypt, as the new
natural man, or the new state of the natural man — spoken
of just above (n. 5079) ; and from the signification of be-
ing wroth or angry, as averting himself (n. 5034); here
therefore it signifies that the interior natural, which was
made new, averted itself from the exterior natural or cor-
poreal sensual, because this did not correspond with it.
5081. Against his /wo court-ministers. That this signi-
fies that he averted himself from the sensuals of the body
of both kinds, is evident from the signification of court-
ministers, who here are the butler and the baker, as sen-
suals of both kinds — of which above (n. 5077, 5078).
The sensuals of the body, namely, the sight, hearing, smell,
taste, and touch, are also ministers of the court, as it were,
in respect to the interior man, who is their lord the king ;
for they minister to him, that from the things in the visible
world and in human society, he may come into the teach-
ings of experience, and may in this way acquire intelligence
and wisdom. For man is not born into any knowledge,
still less into any intelligence or wisdom, but only into ca-
pability for receiving and becoming imbued with them.
This is effected by a twofold way, namely, an internal way,
and an external way. By the internal way flows in the Di-
vine, by the external way flows in what is of the world.
These meet in man within, and then as far as he suffers
himself to be enlightened from the Divine, he comes into
wisdom. The things which flow in by the external way,
flow through the sensuals of the body. They do not how-
350
GENESIS.
[No. 5081.
ever flow in of themselves, but are called forth by the in-
ternal man to serve as a plane for the heavenly and spir-
itual things which flow in by the internal way from the
Divine. From this it is evident that the sensuals of the
body are like ministers of the court. In general, all exte-
riors are ministers in respect to interiors. The whole nat-
ural man in respect to the spiritual man is nothing else.
2 In the original language the term means a minister, court-
ier, chamberlain, or eunuch ; in the internal sense it sig-
nifies, as here, the natural man as to good and truth, but
in particular the natural man as to good — as in Isaiah :
Let not the son of the stranger, that hath joined himself to
Jehovah, speak, saying, Jehovah will surely separate me
from His people ; neither let the eunuch say. Behold, I am
a dry tree. For thus saith Jehovah unto the eunuchs that
keep My sabbaths, and choose the things that please Me,
and take hold of My covenant : Unto them will I give in
My house and within My walls a place and a name better
than of sons and daughters ; I will give them an everlast-
ing name, that shall not be cut off (Ivi. 3-5). Here a eu-
nuch stands for the natural man as to good, and the son of
the stranger for the natural man as to truth ; for the church
of the Lord is external and internal, and they who are of
the external church are natural, while they who are of the
internal church are spiritual. They who are natural, and
yet are in good, are eunuchs, and they who are in truth are
the sons of the stranger ; and as the truly spiritual or in-
ternal are to be found only within the church, therefore
also by the sons of the stranger are signified those who are
outside of the church, or the Gentiles, and are yet in truth
according to their religion (n. 2049, 2593, 2599, 2600,
2602, 2603, 2861, 2863, 3263) ; and by eunuchs those who
are in good.
5082. Against the prince of the butlers, and against the
prince of the bakers. That this signifies in general from
the sensuals subordinate to the intellectual part and to the
No. 5084.] CHAPTER XL. VER. I -4.
voluntary part, is evident from the signification of a butler,
as the sensual subordinate and subject to the intellectual
part — of which above (n. 5077) ; and from the significa-
tion of a baker, as the sensual subordinate and subject to
the voluntary part — of which also above (n. 5078) ; and
from the signification of a prince, as what is primary (see
n. 1482, 2089, 5044), here in general or in common; for
what is primary is also common, since it rules in the rest ;
for particulars have relation to primaries as to generals, so
that they may make one and no contradiction appear.
5083. And he put them in ward. That this signifies re-
jection, is evident from the signification of putting in ward,
'*,s rejection ; for he who is put in ward is rejected.
5084. In the house of the prince of the guards. That
this signifies by those things which are primary for inter-
pretation, is evident from the signification of the prince of
the guards, as what is primary for interpretation (n. 4790,
4966). Here therefore it means that sensuals of both
kinds were rejected by the things primary for interpreta-
tion, which are of the Word as to the internal sense ; and
these sensuals are said to be rejected when they have no
faith in such things ; for sensuals, and the things that by
their means enter immediately into the thought, are falla-
cious, and all fallacies which prevail in man are thence.
From these it comes about that few believe the truths of
faith, and that the natural man is opposed to the spiritual,
that is, the external man to the internal ; and therefore if
the natural or external man begins to rule over the spiritual
or internal, the things of faith are no longer believed ; for
fallacies overshadow and lusts suffocate them. As few 2
know what the fallacies of the senses are, and few believe
that they induce so great a shade upon rational things, and
most of all upon the spiritual things of faith, even so as to
extinguish them, especially when man at the same time is
in the enjoyment of the lusts of self-love and the love of
the world, the subject may be illustrated by examples, show-
352
GENESIS.
[No. 5084.
ing first what are the fallacies of the senses which are
merely natural, or in those things which are in nature, and
then what are the fallacies of the senses in spiritual things.
I. It is a fallacy of the sense merely natural, or in nature,
to believe that the sun revolves once each day around this
earth, and also heaven with all the stars ; and although it is
said that it is incredible, because impossible, that so great
an ocean of fire as the sun is, and not only the sun but also
innumerable stars, should revolve around the earth once
every day without any change of place relatively to one
another, and although it is added that it may be seen from
the planets that the earth performs a daily and annual mo-
tion by rotation and revolution, the planets also being earths,
some of them with moons revolving around them, and
making — as is known by observation — daily and annual
motions Hke our earth — still with very many persons the
fallacy of sense prevails, that it is as it appears to the eye.
3 2. It is a fallacy of the sense merely natural, or in nature,
that there is only a single atmosphere, and that this is
merely successively purer from one portion to another, and
that where it ceases there is a vacuum. The external sensual
of man, when it only is consulted, apprehends no other-
wise. 3. It is a fallacy of the merely natural sense, that
from first creation there has been impressed on seeds a
property of growing up into trees and flowers, and of repro-
ducing themselves, and that from this is the existence and
subsistence of all things. And if it is urged that it is not
possible for anything to subsist unless it perpetually exists,
according to the law that subsistence is perpetual existence,
and also that everything not connected with something
prior to itself falls into nothing, still the sensual of the body
and the thought from that sensual does not apprehend it,
nor that all things and each continue to exist in the same
way that they came into existence, that is, by influx from
the spiritual world, or through the spiritual world from the
4 Divine. 4. Hence it is a fallacy of the merely natural
No, 5084.] CHAPTER XL. VER. I -4.
353
sense, that there are simple substances, which are monads
and atoms ; for whatever is within the range of the exter-
nal sensual, the natural man believes to be such, or noth-
ing. 5. It is a fallacy of merely natural sense, that all
things are of nature and from nature, and that indeed
there is something in purer or interior nature which is not
apprehended. But if it is said that within or above nature
there is the spiritual and celestial, this is rejected ; and it
is believed that if not natural, it is nothing. 6. It is a fal-
lacy of sense that only the body lives, and that its life per-
ishes when it dies. The sensual does not at all apprehend
that the internal man is in every particular of the external,
and that it is within nature in the spiritual world ; hence it
does not believe, because it does not apprehend, that the
internal man will live after death, if it be not again clothed
with the body (n. 5078, 5079). 7. Hence it is a fallacy 5
of sense that man cannot live after death any more than
the beasts, because these also have a life similar in many
respects to that of man, man being only a more perfect
animal. The sensual does not apprehend, that is, the man
who thinks and draws conclusions from the sensual, that
man is above the beasts and has a superior life in this —
that he can think not only about the causes of things, but
also about the Divine, and can by faith and love be con-
joined to the Divine, and also receive influx therefrom and
appropriate it to himself ; and so that in man, because
there is given reciprocation, there is given reception, as is
by no means the case with beasts. 8. It is a fallacy thence 6
derived that the living principle in man, which is called the
soul, is only something ethereal, or flamy, which is dissi-
pated when man dies ; and that it resides in the heart, or
in the brain, or in some part of it, and thence rules the
body as a machine. That the internal man is in every part
of the external, and that the eye does not see from itself,
nor the ear hear from itself, but from the internal man, the
sensual man does not apprehend. 9. It is a fallacy of
354
GENESIS.
[No. 5084.
sense that light, and also heat, can come from no other
source than the sun or pure fire. That there is light in
which is intelligence, and heat in which is heavenly love,
and that all the angels are in that light and heat, the sen-
sual does not apprehend. 10. It is a fallacy of sense that
man believes that he lives of himself, or that life has been
imparted to him ; for so it appears to the sensual mind.
That it is the Divine alone which has life of itself, and thus
that there is only one life, and that the lives in the world
are only recipient forms, the sensual mind does not at all
apprehend (see n. 1954, 2706, 2886-2889, 2893, 3001,
3318,3337,3338, 3484, 3742, 3743, 4151, 4249, 4318-
7 4320, 4417, 4523, 4524, 4882). II. The sensual man be-
lieves from fallacy that adulteries are allowable ; for from
the sensual he concludes that marriages are instituted only
in behalf of order for the sake of the education of the
offspring ; and that, so long as this order is not destroyed,
it is immaterial from whom the offspring comes ; and also
that what is of marriage differs from lasciviousness only in
its being allowed ; thus also that it would not be contrary
to order to marry more than one wife, if it were not for-
bidden by the Christian world from the Sacred Scripture.
If they are told that there is a correspondence between the
heavenly marriage and marriages on earth, and that no one
can have in himself anything of marriage unless he is in
spiritual truth and good, also that genuine marriage cannot
exist between a husband and several wives, and hence that
marriages are in themselves holy, these things are rejected
8 by the sensual man as nothing. 12. It is a fallacy of sense
that the Lord's kingdom, or heaven, is like an earthly king-
dom in this, that the joy and happiness there consist in
one being greater than another, and hence having more
glory than another ; for the sensual mind does not at all
comprehend what is meant by the least being greatest, or
the last first. If they are told that joy in heaven or to the
angels consists in serving others by doing them good, with-
No. 5087.] CHAPTER XL. VER. I -4.
355
out any thought of merit or recompense, this strikes them
as something sad. 13. It is a fallacy of sense that good
works merit reward, and that to do good to any one for the
sake of self is a good work. 14. It is also a fallacy of
sense that man is saved by faith alone, and that faith can
exist in one who has no charity, and also that it is the faith,
and not the life, that remains after death. So also is it in
very many other instances. When therefore the sensual
rules in man, the rational enlightened from the Divine sees
nothing and is in thick darkness, and it is then believed
that all is rational which is concluded from the sensual.
5085. Into the prison. That this signifies among falsi-
ties, is evident from the signification of a prison, as the
vastation of falsity, and hence falsity (n. 4958, 5037, 5038).
5086. The place where Joseph was bound. That this
signifies the state of the celestial of the natural now as to
those things, is evident from the signification of place, as
state (see n. 2625, 2837, 3356, 3387, 4321, 4882) ; from
the representation of Joseph, as the celestial of the spiritual
from the rational (n. 4286, 4585, 4592, 4594, 4963), here
the celestial of the natural, because now in the natural from
which are temptations (n. 5035, 5039) ; and from the sig-
nification of being bound, as a state of temptations (see
5°37)' I'^ foregoing chapter the subject is the state
of temptations of the celestial of the spiritual in the natural
as to those things which were of the interior natural, and
here now as to those things which are of the exterior nat-
ural.
5087. And the prince of the guards charged Joseph with
them. That this signifies that the celestial of the natural
taught them from things primary for interpretation, is evi-
dent from the signification of the prince of the guards, as
things primary for interpretation (n. 4790, 4966, 5084) ;
from the representation of Joseph, as the celestial of the
natural — of which just above (n. 5086); and from the
signification of charging with, as here teaching ; for he who
356
GENESIS.
[No. 5087.
for the purpose of exploration or correction, is charged
with those things which are rejected, performs the office of
a teacher.
5088. And he ministered unto them. That this signifies
that he instructed them, is evident from the signification
of ministering, as instructing. That ministering does not
here mean ministering as a servant, is evident from Joseph
being charged with them ; wherefore ministering here means
furnishing the things which would be of benefit to them ;
and because the subject here is the new sensual or external
natural, teaching is signified by being charged with, and in-
structing by ministering. To be charged with is predicated
of good which is of the life, and ministering of truth which
is of doctrine (n. 4976).
5089. And they were for days in ward. That this signi-
fies that they were a long time in a state of rejection, is
evident from the signification of days, as states (see n. 23,
487, 488, 493, 893, 2788, 3462, 3785, 4850) ; here, there-
fore, for days means that they were a long time in the state
of rejection, which is signified by ward (n. 5083). The
particulars which are contained in the internal sense cannot
here be set forth more fully, because they are such that no
idea can be formed of them from the things in the world —
as for instance of the celestial of the spiritual man, and of
its state in the natural when the interior natural is being
made new, and afterward when it has been made new and
the exterior natural rejected. But of these and similar
things an idea may be formed from the things in heaven,
which idea is such that it does not fall into any idea formed
from the things in the world, except with those who while
2 in thought can be withdrawn from sensual things. Unless
man's thought can be elevated above sensual things, so that
these are beheld as below him, he cannot understand any
interior thing in the Word, still less such things as are of
heaven abstracted from those which are of the world ; for
sensual things absorb and suffocate them. It is for this
No. 5090.] CHAPTER XL. VER. 5-8.
357
reason that those who are sensual and have zealously de-
voted themselves to mere outward knowledges, rarely ap-
prehend anything of the things of heaven ; for they have
immersed their thoughts in such things as are of the world,
that is, in terms and distinctions drawn from them, and
thus in sensuals, from which they can no longer be elevated
and so be kept in a point of view above them ; thus neither
can their thought be any longer freely extended over the
whole plain of the things of the memory, so as to select
what agrees and reject what is repugnant, and apply what-
ever is in connection ; for, as already said, it is kept closed
and immersed in terms, and thus in sensuals, so that it can-
not look around. This is the reason that the learned be-
lieve less than the simple, and are even less wise in heavenly
things ; for the simple can look at a thing above terms and
mere outward knowledge, thus above sensuals ; whereas the
learned cannot do so, but look at everything from terms
and outward knowledge, their mind being fixed in those
things, and thus bound as in jail or in prison.
5090. Verses 5-8. And they dreamed a dream both of
them, each man his dream, in one night, each man accord-
ing to the interpretation of his dream, the butler and the
baker of the king of Egypt, who were bound in the prison.
And Joseph cafne in unto them in the morning, and saw
them, and, behold, they were troubled. And he asked Pha-
raoh^s court-ministers that we?-e with him in ward in his
lord's house, saying. Wherefore are your faces sad to-day ?
And they said unto him. We have dreamed a dream, and
there is no interpreter of it. And Joseph said unto them.
Do not interpretations belong to God? tell it me, I pray you.
"And they dreamed a dream both of them " signifies fore-
sight concerning them ; " each man his dream, in one
night " signifies concerning the event which to them was in
obscurity ; " each man according to the interpretation of
his dream " signifies which they had in themselves ; " the
butler and the baker " signifies concerning sensuals of both
358
GENESIS.
[No. 5090.
kinds ; " of the king of Egypt " signifies which were sub-
ordinate to the interior natural ; " who were bound in the
prison " signifies which were among falsities. "And Joseph
came in unto them in the morning " signifies that it was
revealed and clear to the celestial of the spiritual ; * " and
saw them " signifies perception ; " and, behold, they were
troubled " signifies that they were in a sad state. "And he
asked Pharaoh's court-ministers " signifies those sensuals ;
" that were with him in ward in his lord's house " signifies
which were rejected ; " saying, Wherefore are your faces
sad to-day?" signifies from what affection was the sadness.
"And they said unto him " signifies perception concerning
them ; " We have dreamed a dream " signifies prediction ;
" and there is no interpreter of it " signifies that no one
knows what is in them. "And Joseph said unto them "
signifies the celestial of the natural ; " Do not interpreta-
tions belong to God?" signifies that the Divine is in them ;
" tell it me, I pray you " signifies that it should be known.
5091. Atid they dreamed a dream doth of them. That
this signifies foresight concerning them, is evident from the
signification of a dream, as foresight (n. 3698) : " both of
them " are the sensuals of both kinds signified by the but-
ler and the baker. That the dreams were concerning those
things, is plain from the following verses. That a dream is
in the supreme sense foresight, is because dreams which
flow in immediately through heaven from the Lord, foretell
things to come. Such were the dreams of Joseph, the
dreams of the butler and the baker, the dream of Pharaoh,
the dream of Nebuchadnezzar, and prophetic dreams in
general. The things to come which are foretold by such
dreams, are from no other source than the Lord's Divine
foresight. Hence also it may be known that all things, in
general and in particular, are foreseen.
5092. Each man his dream, in one night. That this
signifies concerning the event which to them was in ob-
' •The Latin has naluralis ; but n. 5097, spiritualis. See n. 50S6.
No. 5093 ] CHAPTER XL. VER. 5-8.
359
scurity, is evident from the signification of a dream, as
foresight, and hence prediction — and because prediction,
also the event, for prediction is concerning the event ; and
from the signification of night, as obscurity. Night in the
spiritual sense signifies a state of shade brought on by falsity
from evil (n. 1712, 2353), thus also obscurity, namely, of
the mind. The obscurity of night in the world, is natural
obscurity ; but the obscurity of night in the other life, is
spiritual obscurity. The former arises from the absence of
the sun of the world and the privation of light therefrom,
but the latter from the absence of the sun of heaven which
is the Lord, and the privation of light, that is, of intelli-
gence, therefrom. This privation does not arise from the
sun of heaven setting, like the sun of the world, but from
a man or spirit being in falsity from evil, and removing him-
self, and so bringing obscurity upon himself. Merely from
the idea of night and its obscurity in both senses, it is plain
what the spiritual sense is in respect to the natural sense of
the same thing. Moreover, spiritual obscurity is threefold
— one kind from the falsity of evil, another from ignorance
of truth, and a third that of exteriors in respect to interiors,
thus of the sensuals of the external man in respect to the
rationals of the internal. All these kinds of obscurity, how-
ever, arise from this, that the light of heaven, or the intel-
ligence and wisdom that is from the Lord, is not received ;
for this light is continually flowing in, but by the falsity of
evil is either rejected or suffocated or perverted, by igno-
rance of truth is little received, and by the sensuals of the
external man is dulled, because made general.
5093. Each 7nan according to the i7iterpretation of his
dream. That this signifies which they had in themselves —
namely, the event — is evident from the signification of the
interpretation of a dream, as the explanation, and hence
the knowledge of the event, thus the event which they had
in themselves. That a dream involves the event, may be
seen just above (n. 5092).
36o
GENESIS.
[No. 5094,
5094. TJie butler and the baker. That this signifies con-
cerning sensuals of both kinds, is evident from the signifi-
cation of a butler, as the sensual subordinate to the intel-
lectual part (see n. 5077) ; and from the signification of
a baker, as the sensual subordinate to the voluntary part
(n. 5078). That these were rejected by the interior natural,
has been said above (n. 5083, 5089). It should be known,
however, that it was not the sensuals themselves — namely,
of the sight, hearing, smell, taste, and touch — that were
rejected, for from these the body lives ; but it was the views
or thoughts, and also the affections and desires, from them.
Objects from the world enter into the external or natural
memory of man through those sensuals on the one hand,
and objects through rationals on the other. These objects
separate themselves in that memory. Those which entered
through rationals take a more interior place, but those which
entered through sensuals a more exterior place ; hence the
natural becomes twofold, interior and exterior — as was also
2 said above. The interior natural is what is represented by
Pharaoh the king of Egypt, but the exterior natural by the
butler and the baker. What the difference is, may be evi-
dent from their respective views of things, or thoughts, and
conclusions thence. One who thinks and concludes from
the interior natural, is so far rational as he imbibes what
enters through the rational ; but one who thinks and con-
cludes from the exterior natural, is so far sensual as he im-
bibes what enters from sensuals. Such a man is also called
a sensual man, but the other a rational man. Man when
he dies, takes with him all the natural, and such as it has
been formed with him in the world, such also it remains ;
as far as he has become imbued with what is from the ra-
tional, so far also he is rational ; and as far as he has be-
come imbued with what is from the sensual, so far he is
sensual. The difference is, that the natural as far as it has
drawn and appropriated to itself what is from the rational,
so far beholds beneath itself the sensuals of the exterior
No. 5094 ] CHAPTER XL. VER. 5-8,
natural, and so far has dominion over them, deeming worth-
less and rejecting the fallacies thence derived ; whereas the
natural as far as it has drawn and appropriated to itself
anything from the sensuals of the body, beholds rational
things as beneath itself, deeming them worthless and re-
jecting them. As for example — the rational natural man 3
can comprehend that man does not live from himself, but
by an influx of life through heaven from the Lord ; but the
sensual man cannot comprehend this, for he says that he
manifestly feels and perceives that life is in himself, and
that it is idle to speak contrary to the evidence of the
senses. For another example — the rational natural man
comprehends that there is a heaven and a hell, whereas the
sensual man denies it, because he does not apprehend that
there is a purer world than that which he sees with his eyes.
The rational natural man comprehends that there are spirits
and angels who are unseen ; but the sensual man does not
comprehend this, supposing that to be nothing which he
does not see and touch. For still another example — the 4
rational natural man comprehends that it is the part of an
intelligent man to look at ends, and to foresee and to dis-
pose the means to some ultimate end. When he looks at
nature from the order of things, he sees that nature is a
complex of means, and he then apperceives that a Supreme
Being of intelligence disposed them ; but to what ultimate
end, he does not see unless he becomes spiritual. On the
other hand the sensual man does not comprehend that
there can be anything distinct from nature, thus neither
that there can be any Being which is above nature. What
it is to understand, to be wise, to look at ends, and to dis-
pose means, he does not apprehend, unless it is called nat-
ural ; and when it is called natural, he has an idea of these
operations like that which an artificer has of an automaton.
From these few instances it may be evident what is meant
by the interior natural and the exterior natural, and also
what by sensual things being rejected — namely, not the
362
GENESIS.
[No. 5094.
rejection of the things of sight, hearing, smell, taste, and
touch, in the body, but of the conclusions therefrom con-
cerning interior things.
5095. Of the king of Egypt. That this signifies which
were subordinate to the interior natural, is evident from the
representation of Pharaoh or the king of Egypt in this
chapter, as a new state of the natural (n. 5079, 5080), con-
sequently the interior natural, for this was made new. What
the interior natural is, and what the exterior, may be seen
just above (n. 5094). What is the nature of the internal
sense in the historic and prophetic portions of the Word,
should be briefly told. Where several persons are men-
tioned in the historic sense — as here Joseph, Pharaoh, the
prince of the guards, the butler and the baker — in the in-
ternal sense they signify indeed various things, but only in
one person. The reason is, that names signify things — as
here Joseph represents the Lord as to the celestial spiritual
from the rational and also in the natural, Pharaoh repre-
sents Him as to the new state of the natural or as to the
interior natural, the butler and the baker represent Him as
to those things which are of the exterior natural. Such is
the internal sense ; and so also in other places, as where
Abraham, Isaac, and Jacob are mentioned. In the sense of
the letter there are three persons, but in the supreme sense
all three represent the Lord — Abraham the Divine itself,
Isaac the Divine intellectual, and Jacob His Divine natural.
So also in the prophets, where sometimes the narration con-
sists of mere names — as of persons, kingdoms, or cities —
and yet those names together present and describe one
thing in the internal sense. One who is not aware of this
may easily be led away by the sense of the letter into vari-
ous things, and thus the idea of one thing be dissipated.
5096. Who were bound in the prison. That this signi-
fies which were among falsities, is evident from the signifi-
cation of being bound in prison, as being among falsities
(see n. 4958, 5037, 5038, 5085). They who are in falsi-
No. 5096.] CHAPTER XL. VER. 5-8.
ties, and still more they who are in evils, are said to be
bound and in prison — not that they are in any bonds, but
because they are not in freedom, since those who are not
in freedom are interiorly bound. For they who have con-
firmed themselves in falsity are no longer in any freedom
of choosing and accepting truth ; and they who have much
confirmed themselves, are not even in the freedom of see-
ing, still less in that of acknowledging and believing truth ;
for they are in the persuasion that falsity is truth, and truth
falsity. This persuasion is such that it takes away all free-
dom of thinking anything else, and consequently holds the
very thought in bonds and as it were in prison. This has
become evident to me from much experience with those in
the other life who have been in a persuasion of falsity by
confirmations in themselves. They are such as not at all to 2
admit truths, but to reflect or strike them back again, and
this with hardness according to the degree of persuasion,
especially when the falsity is from evil, or when evil has
persuaded them. These are they who are meant in the
Lord's parable in Matthew : Some seeds fell upon the hard
way, and the birds came and devotired them (xiii. 4). The
seeds are Divine truths, the hard rock is persuasion, birds
are principles of falsity. They who are such do not even
know that they are in bonds or in prison, for they are af-
fected with their own falsity, and love it for the sake of the
evil from which it springs ; and thus they imagine that they
are in freedom, for whatever is of the afl'ection or love ap-
pears free. But they who are not in confirmed falsity, that
is, in the persuasion of falsity, easily admit truths, and see
and choose them, and are affected with them, and after-
ward see falsities as it were beneath themselves, and also
see how they who are in the persuasion of falsity are bound.
They are in so much freedom that they can, in view and
thought, spread abroad as it were through the whole heaven
to innumerable truths ; but no one can be in this freedom
unless he is in good ; for from good he is in heaven, and
from good in heaven truths are apparent.
364
GENESIS.
[No. 5097.
5097. And Joseph came in unto them in the morning.
That this signifies that it was revealed and clear to the ce-
lestial of the spiritual, is evident from the representation
of Joseph, as the celestial of the spiritual (n. 4286, 4592,
4963) ; and from the signification of morning, as a state
of illustration (n. 3458), thus what is revealed and clear.
That morning has this signification, is because all times of
the day, like all times of the year, signify various states
according to the variations of the light of heaven. The
variations of the light of heaven are not variations like those
of light in the world every day and every year, but varia-
tions of intelligence and love ; for the light of heaven is
nothing else than Divine intelligence from the Lord, which
also is bright before the eyes, and the heat of that light is
the Lord's Divine love, which also is warm to the sense.
It is that light which gives man understanding, and that
heat which gives him vital warmth and will for good.
Morning in heaven is a state of enlightenment as to those
things which are of good and truth, which state exists when
it is acknowledged, and still more when it is perceived, that
good is good and that truth is truth. Perception is inter-
nal revelation ; hence by the morning is signified what is
revealed ; and because then that becomes clear which be-
fore was obscure, by the morning is signified also what is
2 clear. Moreover by morning is signified in the supreme
sense the Lord Himself, for the reason that the Lord is the
Sun from which comes all light in heaven, and He is always
in the rising, thus in the morning. He is also always rising
with every one who receives the truth which is of faith and
the good which is of love, but He sets with every one who
does not receive. Not that the Sun there sets, for, as just
said, He is always in the rising ; but that he who does not
receive, causes Him as it were to set with himself. This
may be compared in some degree to the changes of the
sun of the world in respect to the inhabitants of the earth ;
for neither does this sun set, since it always remains in its
No. 5102.] CHAPTER XL. VER. 5-8.
place and is always shining thence, but it appears as if it
set, because the earth rotates about its axis once every day,
and at the same time removes the inhabitant from the sight
of the sun (see n. 5084) ; and so the setting is not in the
sun, but in the removal of the inhabitant of the earth from
its light. This comparison is illustrative ; and because in
every part of nature there is something representative of
the Lord's kingdom, it also instructs us that the privation
of the light of heaven, that is of intelligence and wisdom,
is not because the Lord, Who is the Sun of intelligence and
wisdom, sets with any one, but because the inhabitant of
His kingdom removes himself, that is, suffers himself to be
led by hell by which he is removed.
5098. And saw them. That this signifies perception, is
evident from the signification of seeing, as understanding
and perceiving (n. 2150, 3764, 4567, 4723).
5099. And, behold, they 7vere troubled. That this signi-
fies that they were in a sad state, is evident without ex-
planation.
5100. And he asked Pharaoh's cotirt-ministers. That
this signifies those sensuals, is evident from the signification
of Pharaoh's court-ministers, as sensuals of both kinds —
those which are subordinate to the intellectual part, and
those which are subordinate to the voluntary part — of
which above (n. 5081).
5 loi. That were with him in ward in his lord's \_hotise~\.
That this signifies which were rejected, is evident from the
signification of being put in ward, and thus of being in
ward, as in a state of rejection — of which also above (see
n. 5083).
5102. Saying, Wherefore are your faces sad to-day?
That this signifies from what affection was the sadness, is
evident from the signification of faces, as the interiors (see
n- 358, 1999. 2434, 3527. 4066, 4796, 4797), and thus the
affections. For the interiors of man from which come the
thoughts which are also interiors, are the affections ; since
366
GENESIS.
[No. 5102.
these, because they are of the love, are of his life. It is
known that the affections are presented visibly in the face
with those who are in innocence ; and as the affections are
so presented, so also are the thoughts in general, for these
are the forms of the affections. Hence the face, regarded
in itself, is nothing else than a representative image of the
interiors. All faces appear thus, and not otherwise, to
angels ; for angels do not see the faces of men in their ma-
terial form, but in their spiritual form, that is, in the form
which the affections and their thoughts present. These
are what make the face itself of man, as may be known
from this, that the face deprived of them is nothing but
something dead, and that the face has life from them, and
is pleasing according to them. The sadness of affection,
or from what affection, is signified by his saying. Wherefore
are your faces sad to-day.
5103. And they said unto him. That this signifies per-
ception concerning them, is evident from the signification
of saying in the historic parts of the Word, as perception
— of which frequently above.
5 104. We have dreamed a dream. That this signifies
prediction, is evident from the signification of a dream, as
foresight, and hence prediction — of which also above (see
n. 5091).
5105. And there is no ifiterpreter of it. That this signi-
fies that no one knows what is in them, is evident from the
signification of an interpretation, as an explanation of what
there is within (see n. 5093), and thus of what is in them.
5106. And Joseph said unto thetn. That this signifies
the celestial of the natural, is evident from the representa-
tion of Joseph, as the celestial of the natural — as above
(n. 5086).
5107. Do not interpretations belong to God ? That this
signifies that the Divine is in them, is evident from the sig-
nification of an interpretation, when predicated of dreams,
as that which is in them — as just above (n. 5105). The
Divine is signified by God.
No. 5109 ] CHAPTER XL. VER. 9-I3. 36/
5108. Tell it me, I pray you. That this signifies that it
should be known, is evident from the signification of tell it,
I pray you, as involving that it should be known — as is
also plain from the following verses.
5109. Verses 9-13. Aiid the prince of the butlers told
his dream to Joseph, and said to him, In my dream, behold,
a vine was before me ; and in the vine were three branches ;
and it was as though it budded, its blossoms shot forth,
and the clusters thereof ripened grapes : and PharaoKs cup
was in my hand ; and I took the grapes, and pressed them
into Pharaoh^ s cup, and I gave the cup into Pharaoh'' s hand.
And Joseph said unto him. This is the interpretation of it :
The three branches are three days ; within yet three days
shall Pharaoh lift up thy head, and restore thee unto thy
place ; and thou shall give Pharaoh'' s cup into his hand,
after the former manner when thou wast his butler. "And
the prince of the butlers told his dream to Joseph " signifies
that the celestial of the spiritual apperceived the event con-
cerning those things which were of the sensual subject to
the intellectual part, and which had hitherto been rejected ;
" and said to him " signifies revelation from perception ;
" In my dream " signifies prediction ; " behold, a vine was
before me " signifies the intellectual ; " and in the vine were
three branches " signifies the derivations thence even to the
last ; " and it was as though it budded " signifies influx by
which is rebirth ; " its blossoms shot forth " signifies the
state near regeneration ; " and the clusters thereof ripened
grapes " signifies conjunction of spiritual truth with celes-
tial good ; " and Pharaoh's cup was in my hand " sig-
nifies influx of the interior natural into the exterior, and
the beginning of reception ; " and I took the grapes, and
pressed them into Pharaoh's cup " signifies reciprocal influx
into the goods from a spiritual origin there ; " and I gave
the cup into Pharaoh's hand " signifies appropriation by the
interior natural. "And Joseph said unto him. This is the
interpretation of it" signifies revelation from perception
368
GENESIS.
[No. 5109.
from the celestial in the natural, what it had in itself; " The
three branches are three days " signifies derivations contin-
uous even to the last ; "within yet three days" signifies that
there would then be a new state ; " shall Pharaoh lift up
thy head " signifies what is provided, and hence what is
concluded ; " and restore thee unto thy place " signifies
that the things which are of the sensual subject to the in-
tellectual part would be reduced into order, that they might
be in the last place ; " and thou shalt give Pharaoh's cup
into his hand " signifies that hence they may serve the in-
terior natural ; " after the former manner " signifies in ac-
cordance with the law of order ; " when thou wast his but-
ler " signifies as is usual with sensual things of that kind.
5 1 10. And the prince of the butlers told his dream to
Joseph. That this signifies that the celestial of the spiritual
apperceived the event concerning those things which were
of the sensual subject to the intellectual part and which
had hitherto been rejected, is evident from the representa-
tion of Joseph, as the celestial of the spiritual (n. 4286,
4585, 4592, 4594, 4963) ; and from the signification of a
dream, as foresight and hence the event — of which above
(n. 5091, 5092, 5104) — thus the event foreseen or apper-
ceived ; and from the signification of the prince of the
butlers, as the sensual subject to the intellectual part in
general (n. 5077, 5082). That it was rejected is meant by
his being in ward (n. 5083, 5101). From these things it
is plain that such is the internal sense of those words. That
Joseph also, by whom the celestial of the spiritual is repre-
sented, apperceived the event, is evident from the verses
2 that follow. It is said, the celestial of the spiritual, and
thereby is meant the Lord ; it may also be said abstractedly
of Him, because He is the celestial itself and the spiritual
itself, that is, good itself and truth itself. These indeed
man cannot form a conception of abstractedly from person,
because the natural is adjoined to everything of his thought ;
nevertheless, when we think that all that is in the Lord is
No. SJII.] CHAPTER XL, VER. 9-I3.
Divine, and that the Divine is above all thought, and alto-
gether incomprehensible even to the angels, consequently
if we then abstract that which is comprehensible, there re-
mains the Esse and Existere itself, which is the celestial
itself and the spiritual itself, that is, good itself and truth
itself. But yet, because man is such that he can have no 3
idea of thought at all concerning what is abstract, unless he
adjoins something natural which had entered from the world
through the senses — for without some such natural thing
his thought perishes as in an abyss and is dissipated —
therefore lest the Divine should perish in man when he is
wholly immersed in corporeal and earthly things, and with
whom it remained should be defiled by an unclean idea,
and together with the Divine everything celestial and spir-
itual which is therefrom, it pleased Jehovah to present Him-
self such as He actually is, and such as He appears in
heaven, namely, as a Divine Man. For all of heaven con-
spires to the human form — as may be evident from what
has been shown at the end of the chapters concerning the
correspondence of all things of man with the Greatest Man,
which is heaven. This Divine, or this of Jehovah in heaven,
is the Lord from eternity. The same also the Lord took
upon Him when He glorified or made Divine the human
in Himself, as is very evident from the form in which He
appeared before Peter, James, and John, when He was
transfigured (Matt. xvii. i, 2) ; and also in which He at
times appeared to the prophets. It is from this that every
one is able to think of the Divine itself as of a Man, and
then of the Lord, in Whom is all the Divine, and a perfect
Trine ; for in the Lord the Divine itself is the Father, that
Divine in heaven is the Son, and the Divine thence pro-
ceeding is the Holy Spirit. That these are one, as He
himself teaches, is hence manifest.
5 1 II. And said to him. That this signifies revelation
from perception, is evident from the signification of saying
in the historic parts of the Word, as perception (n. 1791,
370
GENESIS.
[No. 51 1 1.
1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3395,
3509) ; thus also it is revelation, for this is internal percep-
tion, and is from perception.
51 12. In my dream. That this signifies prediction, is
evident from the signification of a dream, as foresight, and
prediction therefrom — of which above (n. 5091, 5092,
5104)-
5 113. Behold, a vine was before me. That this signifies
the intellectual, is evident from the signification of a vine,
as the intellectual of the spiritual church, of which hereafter.
As by the butler is signified the sensual subject to the intel-
lectual part, and as the influx of the intellectual into the
sensual subordinate to it is here treated of, therefore in the
dream there appeared a vine with branches, blossoms, clus-
ters, and grapes, by which is described influx and the re-
birth of that sensual. As regards the intellectual of the
spiritual church, it should be known that where that church
is described in the Word, its intellectual is everywhere
treated of, for the reason that it is the intellectual part which
in the man of that church is regenerated and becomes a
2 church. For there are in general two churches, the celes-
tial and the spiritual. The celestial church is with the man
who can be regenerated or become a church as to the vol-
untary part ; and the spiritual church is with the man who,
as just said, can be regenerated only as to the intellectual
part. The Most Ancient Church, which was before the
flood, was celestial, because with those who belonged to it
there was an integrity in the voluntary part ; but the An-
cient Church, which was after the flood, was spiritual, be-
cause with those who belonged to it there was not any in-
tegrity in the voluntary part, but only in the intellectual
part. For this reason where the spiritual church is treated
of in the Word, its intellectual is principally treated of —
on which subject see above (n. 640, 641, 765, 863, 875,
895, 927, 928, 1023, 1043, 1044, 1555, 2124, 2256, 2669,
4328, 4493). That the intellectual part, with those who
No. SII3 ] CHAPTER XL, VER. 9-13.
are of the spiritual church, is regenerated, may be evident •
also from this, that the man of that church has no percep-
tion of truth from good, as they had who were of the ce-
lestial church, but must first learn the truth which is of
faith, and become imbued with what is intellectual, and
thus from truth learn what is good ; and after he has thence
learned it, he is able to think it, then to will it, and at
length to do it ; and then a new will is formed in him by
the Lord in the intellectual part. By this new will the spir-
itual man is elevated by the Lord into heaven, evil still re-
maining in the will that is proper to him ; which will is
then miraculously separated, and this by a superior force,
whereby he is withheld from evil and kept in good. But 3
the man of the celestial church was regenerated as to the
voluntary part, by being imbued from infancy with the good
of charity ; and when he had gained its perception, he was
led into the perception of love to the Lord, from which all
the truths of faith appeared to him in the intellect as in a
mirror. The understanding and the will in him made alto-
gether one mind ; for by what was in the understanding, it
was perceived what was in the will. In this consisted the
integrity of the first man, by whom the celestial church is
signified. That a vine is the intellectual of the spiritual 4
church, is evident from many other passages in the Word
— as In Jeremiah : W/iat hast thou to do with the way to
Egypt, to drink the waters of Shihor ? or what hast thou
to do with the way to Assyria, to drink the waters of the
River ? . . . Yet I had planted thee wholly a noble vine, a
seed of truth ; how then art thou turned into the degenerate
shoots of a strange vine unto Me (ii. 18, 21) — speaking of
Israel, by whom is signified the spiritual church (n. 3654,
4286). Egypt and the waters of Shihor stand for outward
knowledges which pervert (n. 1164, 1165, 1186, 1462);
Assyria and the waters of the River for reasoning from those
knowledges against the good of life and the truth of faith
(n. 119, 1 186) ; a noble vine for the man of the spiritual
372
GENESIS.
[No. 5113.
church, who is called a vine from the intellectual ; the de-
generate shoots of a strange vine for the man of the per-
5 verted church. In Ezekiel : A riddle and a parable con-
cerning the house of Israel. A great eagle . . . iook of the
seed of the land, and placed it in a field of sowing. . . . It
budded, and became a luxuriant vine of low stature, so that
its branches turned toward hi?n, and the roots thereof were
under him ; so it became a vine, and brought forth branches,
and shot forth sprigs to the eagle. . . . This vine did bend
its roots . . . and shot forth its branches toward him . . .
in a good field by many waters. It was planted that it might
bring forth branches . . . that it might be a goodly vi?ie
(xvii. 2, 3, 5-8). An eagle stands for the rational (n. 3901 ) ;
the seed of the land for the truth of the church (n. 1025,
1447, 1610, 1940, 2848, 3038, 3310, 3373) ; its becoming
a luxuriant vine and a goodly vine stands for becoming a
spiritual church, that is called a vine from the wine thence
produced, which signifies spiritual good or the good of char-
ity from which comes the truth of faith, implanted in the
6 intellectual part. Again in the same prophet : Thy mother
was like a vine, in thy likeness, planted by the waters ; she
became fruitful and full of branches by reason of many
waters. And she had rods of strength for the sceptres of
them that bear rule ; and he exalted himself in his stature
above among the tangled boughs, and was seen in his height
in the multitude of shoots (xix. 10, n) — also said of Israel,
by whom is signified the spiritual church, which is com-
pared to a vine for a reason like that mentioned just above.
In this passage are described its derivations in the natural
man even to the last, namely, to outward knowledges from
7 sensuals, which are the tangled boughs (n. 2831). In
Hosea : / will be as the dew unto Israel. . . . His branches
shall spread, and his beauty shall be as the olive tree, and
his smell as Lebanon. They that dwell under his shadow
shall retJim ; they shall revive as the corn, and blossom
as a vine ; his memory shall be as the wine of Lebanon.
No. SI 13] CHAPTER XL. VER. 9-I3.
373
Ephraim shall say, What have J to do any more with idols i
(xiv. 5-8.) Israel stands for the spiritual church, whose
blossoming is compared to a vine, and its memory to the
wine of Lebanon, from the good of faith implanted in the
intellectual ; Ephraim is the intellectual of the spiritual
church (n. 3969). In Zechariah : The remnant of this &
people . . . the seed of peace ; the vine shall give her fmit,
and the earth shall give her increase, and the heavens shall
give their dew (viii. 11, 12). The remnant of the people
means truths stored up by the Lord in the interior man (see
n. 468, 530, 560, 561, 660, 798, 1050, 1738, 1906, 2284) ;
the seed of peace stands for good there, the vine for the
intellectual. In Malachi : / will rebuke the devourer for 9
your sakes, and he shall not destroy the fruits of your land ;
neither shall your vine cast her fruit in the field (iii. 11) —
vine standing for. the intellectual; the vine is said not to
cast her fruit, when the intellectual is not deprived of the
truths and goods of faith ; on the other hand it is said to
be empty, when there are falsities therein and consequent
evils — as in Hosea : Israel is an empty vine, which putteth
forth fruit like himself {yi. i). And in Moses: He shall 10
bind his young ass unto the vine, and his ass's colt unto the
choice vine, after he hath washed his garment in wine, and
his vesture in the blood of grapes (Gen. xlix. 11) — the
prophecy of Jacob, then Israel, concerning his twelve sons,
and here concerning Judah, by whom is represented the
Lord (n. 3881). The vine here stands for the intellectual
of the spiritual church, and a choice vine for the intellec-
tual of the celestial church. In David : Jehovah, Thou 1 1
broughtest a vine out of Egypt; Thou didst drive out the
nations, and plantedst it. Thou didst clear before it, and
didst cause its roots to be rooted and it filled the land. The
mountains were covered with the shadow of it, and the ce-
dars of God with the boughs. Thou hast sent out her
branches unto the sea, and her shoots unto the Euphrates.
. . - The boar out of the wood doth ravage it, and the wild
374
GENESIS.
[No. 51 13.
beasts of the field feed on it (Ps. Ixxx. 8-1 1-, 13). The vine
out of Egypt in the supreme sense stands for the Lord, the
glorification of His Human being described by it and its
branches. In the internal sense the vine is here the spir-
itual church, and the man of that church, such as he is
when made new or regenerated by the Lord as to the in-
tellectual and voluntary. The boar in the wood is the
falsity, and the wild beasts of the field are the evil, which
12 destroy the church as to faith in the Lord. In the Apoca-
lypse : The angel cast his sickle into the earth, and gathered
the vintage of the vine of the earth, and cast it ufito the great
winepress of the wrath of God. And the winepress was
trodden without the city, and there came out blood from the
winepress even unto the bridles of the horses (xiv. 19, 20).
Gathering the vintage of the vine of the earth stands for
destroying the intellectual of the church ; and because that
intellectual is signified by the vine, it is said also that there
came out blood from the winepress even unto the bridles
of the horses ; for by horses are signified intellectual things
(n. 2761, 2762, 3217). In Isaiah : It shall come to pass in
that day, that every place where there were a thousand vines
at a thousand silverlings, shall even be for briars and thorns
(vii. 23). Again: The inhabitants of the earth shall be
burned, and few men left. The new wine shall mourn, the
vine shall languish (xxiv. 6, 7). Again: They shall smite
upon the breasts for the fields of pure wine, for the fruitful
vine. Upon the land of My people shall come up thorns and
^r;arj (xxxii. 12, 13). In these passages the subject is the
vastation of the spiritual church as to the good and truth
of faith, thus as to the intellectual ; for the truth and good
of faith are in the intellectual part of the man of that
church, as was said above. Every one can see that by a
vine in that passage is not meant a vine, nor by the earth,
the earth ; but that they mean something of the church.
13 Because in the genuine sense a vine signifies the good of
the intellectual, and a fig tree the good of the natural, or
No. 5113.] CHAPTER XL. VER. 9-I3.
375
what is the same, a vine the good of the interior man, and
a fig tree the good of the exterior, therefore a fig tree is
often named in the Word at the same time with a vine —
as in the following passages : Constiviing I will consume
ihem . . . there shall be no grapes on ihe vine, nor figs on
the fig tree, and the leaf shall fall (Jer. viii. 13). Again :
/ will bring a nation upon you from far, O house of Israel.
. . . They shall eat up thy vines and thy fig trees (v. 15, 17).
In Hosea : I will lay waste her vines and her fig trees (ii.
12). In Joel: A nation is come up upon My land. . . .
He hath laid My vine waste, and barked My fig tree : he
hath made it clean bare, and cast it away; the branches
thereof are made white. . . . The vine is withered, and the
fig tree languisheth (i. 6, 7, 12). Again : Be not afraid, ye
beasts of My fields ; for the pastures of the wilderness are
become green ; for the tree beareth her fruit, and the fig tree
and the vine do yield their strength (ii. 22). In David : He
smote their vines and their fig trees, and brake the trees of
their borders (Ps. cv. 33). In Habakkuk : The fig tree shall
not blossom, neither shall fruit be in the vines (iii. 17). In
Micah : Out of Zion shall go forth teaching, and the word
of fehovah from Jerusaletn. . . . They shall sit every man
under his vine and under his fig tree, and none shall make
them afraid (iv. 2, 4). In Zechariah : In that day . . .
shall ye call every man to his compamo7t under the vine and
under the fig tree (iii. 10). In the First Book of Kings:
In the time of Solomon there was peace from all the passes
round about ; and Judah and Israel dwelt in safety, every
man under his vine and under his fig tree (iv. 24, 25). That
a fig tree is the good of the natural or exterior man, may
be seen above (n. 217). That a vine is the intellectual 14
made new or regenerated by good from truth and by truth
from good, is evident from the Lord's words to the disci-
ples, after He instituted the Holy Supper : I say unto you,
I will not drink henceforth of this fruit of the vine, until
that day when I drink it new with you in My Father's
376
GENESIS.
[No. 51 13.
kingdom (Matt. xxvi. 29). Good from truth and truth from
good, by which the intellectual is made new or man is made
spiritual, are signified by the fruit of the vine, and the ap-
propriation thereof by drinking. That to drink is to ap-
propriate, and that it is predicated of truth, may be seen
above (n. 3168). That this is not done fully except in the
other life, is signified by until that day when I drink it new
•with you in My Father's kingdom. That by the fruit of
the vine is not meant must or wine, but something heavenly
»S of the Lord's kingdom, is very manifest. As the intellectual
of the spiritual man is made new and regenerated by truth
which is from the Lord alone, therefore the Lord compares
Himself to a vine, and those who are implanted in the truth
which is from Him, and consequently in Him, He compares
to the branches, and the good therefrom to the fruit — in
John : / am the true vine, and My Father is the husband-
man. Every branch in Ale that beareth not fruit. He tak-
eth away ; and every bratich that beareth fruit. He purgcth
it, that it may bring forth more fruit. . . . Abide in Me,
and I in you. As the branch cannot bear fruit of itself,
except it abide in the vine ; so neither can ye, except ye abide
in Me. I am the vine, ye are the branches. He that abid-
eth in Me, and I in him, the same bringeth forth much fruit ;
for without Me ye can do nothing. . . . This is My com-
mandment. That ye love one another, as I have loved you
16 (xv. I, 2, 4, 5, 12). Inasmuch as in the supreme sense a
vine signifies the Lord as to Divine truth, and hence in the
internal sense the man of the spiritual church, therefore a
vineyard signifies the spiritual church itself (n. 1069, 3220).
Because the Nazarite represented the celestial man, who is
regenerated by the good of love, and not by the truth of
faith like the spiritual man, and who consequently is not
regenerated as to the intellectual, but as to the voluntary —
as may be seen stated above — therefore the Nazarite was
forbidden to eat anything which came forth from the vine,
and so to drink wine (Num. vi. 3, 4 : Judges xiii. 14). From
No. 5II4 ] CHAPTER XL. VER. 9-I3.
377
this it is also plain that by vine is signified the intellectual
which is of the spiritual man, as has been shown. That '7
the Nazarite represented the celestial man, may be seen
above (n. 3301). Hence also it may be seen that it can-
not at all be known why the Nazarite was forbidden what-
ever came forth from the vine — not to mention many other
things regarding him — unless it is known what the vine
signifies in a proper sense, and also unless it is known that
there is a celestial church and a spiritual church, and that
the man of the celestial church is regenerated in another
manner than the man of the spiritual church — the former
by seed implanted in the voluntary part, the latter by seed
implanted in the intellectual part. Such arcana are stored
up in the internal sense of the Word.
5 1 14. And in the vine were three branches. That this
signifies the derivations thence even to the last, is evident
from the signification of the vine, as the intellectual, of
which just above (n. 5113) ; and from the signification of
three, as what is complete and continuous even to the end
(n. 2788, 4495) ; and from the signification of branches,
as derivations. For since the vine is the intellectual, the
branches are nothing else than derivations thence ; and
because three signifies what is continuous even to the end,
or from the first even to the last, by three branches are sig-
nified derivations from the intellectual to the last, which is
the sensual ; for the first in order is the intellectual and the
last is the sensual. The intellectual in general is the sight
of the internal man, which sees from the light of heaven,
which is from the Lord, and all that it sees is spiritual and
celestial. But the sensual in general is of the external man,
here the sensual of the sight, because this corresponds
and is subordinate to the intellectual ; this sensual sees
from the light of the world, which is from the sun, and
all that it sees is worldly, corporeal, and earthly. There 2
are in man derivations from the intellectual, which is in
the light of heaven, to the sensual, which is in the light of
378
GENESIS.
[No. 5 1 14.
the world ; unless this were so, the sensual could not have
any human life. The sensual of man has not life in con-
sequence of seeing from the light of the world, for the
light of the world has no life in it ; but in consequence of
seeing from the light of heaven, for this light has life in it.
When this light falls with man into those things which are
from the hght of the world, it vivifies them and causes him
to see objects intellectually, and thus as a man. Hence,
from knowledges which have been derived from what he
has seen and heard in the world, and accordingly from
what has entered through the senses, man has intelligence
and wisdom, and therefrom civil, moral, and spiritual life.
3 As regards derivations in particular, they are such in man
that it is impossible to make them known in a few words.
They are steps or degrees as of a ladder between the in-
tellectual and the sensual, but no one can apprehend the
steps unless he knows their nature — that they are most
distinct from one another, so distinct that the interior can
exist and subsist without the exterior, but not the exterior
without the interior. For example, the spirit of man can
subsist without the material body, and also actually does so
subsist when by death it is separated from the body. The
spirit of man is in the interior degree, and the body in the
exterior. It is similar with the spirit of man after death :
if he is among the blessed, he is in the last degree among
them when in the first heaven, in an interior degree when
in the second, and in the inmost when in the third ; and
when he is in this, he is indeed at the same time in the
rest ; but these are quiescent in him, almost as the corpo-
real in man is quiescent in sleep, with however this differ-
ence, that the interiors with the angels are then in the
highest wakefulness. Therefore there are as many distinct
degrees in man as there are heavens, besides the last, which
4 is the body with its sensuals. From this it may in some
measure be evident how the case is with derivations from
first to last, or from the intellectual to the sensual. The
No. 5115 ] CHAPTER XL. VER. 9-I3.
379
life of man, which is from the Divine of the Lord, passes
through these degrees from the inmost to the last, and is
everywhere derivative, and becomes more and more gen-
eral, and in the last most general. The derivations in the
lower degrees are only compositions, or more properly con-
formations of the singulars and particulars of the higher
degrees successively, with an addition from purer nature,
and afterward from grosser, of such things as may serve for
containing vessels ; which vessels being resolved, the sin-
gulars and particulars of the interior degrees, which were
formed together therein, return to the next higher degree.
And because with man there is connection with the Divine,
and his inmost is such that he can receive the Divine, and
not only receive, but also appropriate it to himself by ac-
knowledgment and affection, thus by reciprocation, there-
fore man, because he is thus implanted in the Divine, can
never die ; for he is in what is eternal and infinite, not only
by influx thence, but also by reception. From this it may 5
be seen how unlearnedly and frivolously those think con-
cerning man who compare him to the brute animals, and
believe that he will not live after death any more than they
— not considering that with the brute animals there is no
reception, nor by acknowledgment and affection any recip-
rocal appropriation of the Divine, and hence conjunction ;
and not considering that since their state is such, the re-
cipient forms of their hfe cannot but be dissipated ; for
with them the influx passes through their organic forms
even into the world, and there terminates and vanishes, and
never returns.
5 1 15. And it was as though it budded. That this signi-
fies influx by which re-birth is effected, is evident from the
signification of budding, or producing leaves and afterward
blossoms, as the first of re-birth. That influx is signified,
is because when man is being re-born, spiritual life flows
into him, just as when a tree is budding, its life flows in by
heat from the sun. He who is born a man, is in the Word
580
GENESIS.
[No. 5115.
throughout compared to the subjects of the vegetable king-
dom, especially to trees ; and this because the whole vege-
table kingdom, as well as the animal kingdom, represents
such things as are in man, and consequently such as are in
the Lord's kingdom ; for man is a heaven in least form, as
is evident from what has been shown at the end of the
chapters concerning the correspondence of man with the
Greatest Man, or heaven. Hence also the ancients called
man a microcosm ; and they might also have called him a
little heaven, had they known more about the state of
heaven. That universal nature is a theatre representative
of the Lord's kingdom, may be seen above (n. 2758, 3483,
2 4939)- But it is especially the man who is born anew, that
is, who is regenerated by the Lord, who is called a heaven ;
for he is then implanted in the Divine good and truth which
are from the Lord, and consequently in heaven. For the
man who is re-born, begins like a tree from seed, and there-
fore truth which is from good is signified by seed in the
Word. Likewise as a tree he produces leaves, and then
blossoms, and finally fruit ; for he produces such things as
are of intelligence, which in the Word are signified by
leaves, and then such things as are of wisdom, which are
signified by blossoms, and finally such things as are of life,
that is, the goods of love and charity in act, which in the
Word are signified by fruits. Such is the representative
similitude between the fruit-bearing tree and the man who
is being regenerated, insomuch that, if anything is known
about spiritual good and truth, it may be learned from a tree
what the process of regeneration is. From this it may be
evident that by the vine in this dream is representatively
described the full process of the re-birth of man as to
the sensual subject to the intellectual — first by the three
branches, then by the budding, next by the blossoms, after-
ward by the ripening of the clusters into grapes, and finally
by their being pressed into Pharaoh's cup and given to
3 him. Dreams, also, which flow in through heaven from
No. 5ii6.] CHAPTER XL. VER. 9-I3. 38l
the Lord, never appear otherwise than according to repre-
sentatives. He therefore who does not know what this or
that thing in nature represents, and especially he who is
entirely ignorant that anything is representative, cannot but
believe that they are only comparisons, such as every one
uses in common speech. They are indeed comparisons,
but such as correspond, and are hence actually presented
in the world of spirits, when the angels in the interior
heaven are conversing concerning spiritual and celestial
things of the Lord's kingdom. In regard to dreams, see
above (n. 1122, 1975, 1977, 1979-1981).
51 16. lis blossoms shot forth. That this signifies the
state near regeneration, is evident from the signification of
blossoms that bud forth from the tree before the fruit, as
the state before regeneration. The budding and fruiting
of a tree represent, as was said just above (n. 5 115), the
re -birth of man — the growing green from the leaves rep-
resents the first state, the blossoming the second, or the
next before regeneration, and the fruiting the third, which
is the very state of the regenerate. It is from this that
leaves signify the things of intelligence, or the truths of
faith (n. 885), for these are the first things of the re-birth
or regeneration, while blossoms signify the things of wis-
dom, or the goods of faith, because these next precede the
re-birth or regeneration ; and fruits signify those things
which are of life, or the works of charity, since these fol-
low and constitute the very state of the regenerate. That 2
such things exist in the vegetable kingdom, is owing to the
influx of the spiritual world. This however cannot be be-
lieved by those who attribute all things to nature, and noth-
ing to the Divine ; whereas they who attribute all things to
the Divine, and nothing to nature, are permitted to see not
only that everything is from the Divine, but also that every-
thing has a correspondence, and is therefore representa-
tive ; and finally they are permitted to see that universal
nature is a theatre representative of the Lord's kingdom,
382
GENESIS.
[No. 5116.
and thus the Divine is in every part of nature, insomuch
that it is a representation of the eternal and the infinite —
of the eternal from propagation even to eternity, of the in-
finite from the multiplication of seeds to infinity. Such
endeavors could never have existed in everything in the
vegetable kingdom, unless the Divine continually flowed
in ; for from influx comes endeavor, from endeavor energy,
3 and from energy effect. They who attribute all things to
nature say that such things were imparted to fruits and
seeds in their first creation, and that from the energy thence
received they are afterward impelled of themselves to such
operations ; but they do not consider that subsistence is
perpetual existence, or what is similar, that propagation
is perpetual creation ; neither do they consider that the
effect is the continuation of the cause, and that when the
cause ceases the effect ceases too, and hence that every
effect, without a continual influx of the cause, instantly
perishes ; nor do they consider that what is unconnected
with a first of all things, consequently with the Divine, in
an instant falls into nothing, for the prior must be contin-
4 ually in the posterior, that the posterior may exist. If they
who attribute all things to nature, and little or nothing to
the Divine, considered these things, they also would be
able to acknowledge, that all things and each in nature rep-
resent such things as are in the spiritual world, and ac-
cordingly such as are in the Lord's kingdom, where the
Divine of the Lord is most nearly represented. For this
reason it was said that influx is from the spiritual world ;
but it is meant that the influx is through the spiritual world
from the Divine of the Lord. The reason why natural
men do not consider such things, is, that they are not will-
ing to acknowledge them ; for they are in earthly and cor-
poreal things, and hence in a Hfe of the love of self and
of the world, and so they are in an inverted order in re-
spect to those things which are of the spiritual world or
heaven, and it is impossible from an inverted state to see
No. 5117.] CHAPTER XL. VER. 9-I3.
such things ; for they see the things which are below as
things above, and the things which are above as things be-
low ; and therefore when such persons in the other hfe are
seen in the light of heaven, they appear with the head
downward and the feet upward. Who of them is there, S
who on seeing trees and other plants in blossom, considers
that it is their rejoicing, as it were, that they are now pro-
ducing fruits or seeds? They see that blossoms precede,
and are continued even till they have the beginnings of
fruit or seed in their bosom, and so convey their juice into
them. If they knew anything about the re-birth or regen-
eration of man, or rather, if they wished to know, they
would from the resemblance see in those flowers a repre-
sentative of the state of man before regeneration, namely,
that man then blossoms in like manner from the good of
intelligence and wisdom, that is, is in interior gladness and
in beauty, because he is then in the effort to implant in the
life the goods of intelligence and wisdom, that is, to pro-
duce fruits. That this state is such, cannot be known by
them, because the nature of the interior gladness and
beauty which are represented, is not at all known by those
who are only in the gladness of the love of the world and
in the enjoyments of self-love. This gladness and these
enjoyments cause such as are interior to appear so utterly
joyless and undelightful, that they hold them in aversion ;
and when they hold them in aversion, they also reject them
as trivial, or of no value, consequently they deny them, and
then at the same time deny that the spiritual and celestial
is anything. From this is the insanity of the present age,
which is believed to be wisdom.
5 1 1 7. And the clusters thereof ripened grapes. That this
signifies the conjunction of spiritual truth with celestial
good, is evident from the signification of ripening, as the
progress of re-birth or regeneration even to the conjunc-
tion of truth with good, and thus conjunction ; and from
the signification of clusters, as the truth of spiritual good ;
384
GENESIS.
[No. 51 17.
and from that of grapes, as the good of celestial truth ;
here both in the sensual which is represented by the butler.
The conjunction of these in the sensual is similar to the
ripening of clusters into grapes ; for in the re-birth, or re-
generation, all truth tends to conjunction with good, truth
not receiving life before such conjunction, consequently
not being made fruitful. This is represented in the fruits
of trees when they are ripening. In unripe fruits, which
are the clusters here, is represented the state when truth
still predominates ; but in the ripe fruits, which are the
grapes, the state when good has the predominance, the
predominance of good being represented also in the flavor
and sweetness which are perceived in ripe grapes. But
concerning the conjunction of truth with good in the sen-
sual subject to the intellectual part, further particulars can-
not be given, they being arcana too deep to be compre-
hended ; they must be preceded by knowledges concerning
the state of the celestial of the spiritual, and concerning this
sensual, also concerning the state of the natural in which
2 that conjunction exists. That grapes signify the good of
the spiritual man, and thus charity, may be evident from
many passages in the Word — as in Isaiah : My well be-
loved had a vineyard in a horn of the son of oil. . . . I/e
looked that it should bring forth grapes, and it brought forth
•wild grapes (v. i, 2, 4) — where a vineyard stands for the
spiritual church ; his looking that it should bring forth
grapes stands for the goods of charity, and its bringing
forth wild grapes for the evils of hatred and revenge.
3 .■^gain : Thus saith Jehovah, As the new wine is found in
the cluster, and one saith. Destroy it not, for a blessing is
in it (Ixv. 8) — the new wine in the cluster standing for
4 truth from good in the natural. In Jeremiah : Gathering
I will gather them, saith Jehovah ; there shall be no grapes
on the vine, nor figs on the fig tree (viii. 13). There being
no grapes on the vine means that there is no interior or
rational good, and no figs on the fig tree, that there is no
No. 5117 ] CHAPTER XL. VER. 9-I3.
exterior or natural good ; for a vine is the intellectual, as
was shown just above (n. 5x13) ; and when the conjunction
of truth and good is therein, a vine is the rational, for the
rational is thence. That a fig tree is the good of the
natural or exterior man, may be seen above (n. 217). In S
Hosea : / found Israel like grapes in the wilderness ; I saw
your fathers as the first-ripe in the fig tree in her beginning
(ix. 10). Grapes in the wilderness stand for rational good
not yet made spiritual, the first-ripe in the fig tree for nat-
ural good in like manner ; Israel stands for the ancient
spiritual church in its beginning — fathers in this and other
passages not being the sons of Jacob, but those with whom
the Ancient Church was first established. In Micah : There 6
is no cluster to eat ; my soul desired the first-ripe fruit.
The holy man is perished out of the earth, and there is none
upright among men (vii. i, 2) — the cluster to eat standing
for the good of charity in its beginning, the first-ripe fruit
for the truth of faith also at that time. In Amos : Behold 7
the days come . . . that the ploughman shall oi'ertake the
reaper, and the treader of grapes him that soioeth seed
\and the mountains shall drop new wine, and all the hills
shall melt\ And I will bring again the captivity of My
people \_Israel'\, and they shall build the waste cities, and
inhabit them ; and they shall plant vineyards, and drink
the wine thereof; they shall also 7nake clusters, and eat the
fruit of them (ix. 13, 14), The subject here is the establish-
ment of a spiritual church, which is thus described — the
conjunction of spiritual good with its truth by the plough-
man overtaking the reaper, and the conjunction of spiritual
truth with its good by the treader of grapes overtaking him
that soweth seed ; the goods of love and charity therefrom
are signified by the mountains dropping new wine and the
hills melting ; bringing back the captivity of the people
stands for delivering from falsities ; building the waste cities
for rectifying the falsified doctrinals of truth ; inhabiting
them and planting vineyards for cultivating those things
386
GENESIS.
[No. 5117.
which are of the spiritual church ; drinking the wine thereof
for appropriating the truths of that church which are of
charity ; and making clusters and eating the fruit of them
for appropriating the goods thence derived. Every one
may see that building cities, planting vineyards, drinking
wine, making clusters, and eating the fruit of them, are
merely natural things, in which unless there were a spiritual
8 sense, there would be nothing Divine. In Moses : He hath
washed his garments in wine, and his vesture in the blood
0/ grapes (Gen. xlix. 11). This is said of the Lord, the
wine standing for spiritual good from the Divine love, the
9 blood of grapes for celestial good therefrom. Again : But-
ter of kine, and milk of the flock, with fat of lambs, and of
rams the sons of Bashan, and of he-goats, with the fat of
kidneys of wheat ; and of the blood of the grape thou drink-
est pure wine (Deut. xxxii. 14). This is said of the An-
cient Church, whose goods of love and charity are thus
described, and each expression signifies some specific good
— the blood of the grape spiritual celestial good, the Di-
vine in heaven proceeding from the Lord being so called.
Wine is called the blood of grapes because both signify
holy truth proceeding from the Lord ; but wine is predi-
cated of the spiritual church, and blood of the celestial
church, and for this reason wine was enjoined in the Holy
10 Supper. Again : Their vine is of the vine of Sodom, and
of the fields of Gomorrah ; their grapes are grapes of gall,
they have clusters of bitternesses (Deut. xxxii. 32) — said
of the Jewish Church, their vine being of the vine of
Sodom and of the fields of Gomorrah, standing for the
intellectual part being beset by falsities from infernal love ;
their grapes being grapes of gall and their having clusters
of bitternesses, meaning that it was similar with the volun-
tary therein. For a grape, because in a good sense it sig-
nifies charity, is predicated of the voluntary, but of the
voluntary in the intellectual part ; and similarly in the op-
posite sense, since all truth is of the understanding and all
No. 5li8.] CHAPTER XL. VER. 9-I3.
good is of the will. In the Apocalypse : The angel said,
Send forth thy sharp sickle, and gather the clusters of the
earth ; for her grapes are fully ripe (xiv. 18) — to gather
the clusters of the earth being to destroy all things of
charity. In Matthew : By their fruits ye shall know them.
Do men gather grapes of thorns, or figs of thistles ? (vii.
16.) And in Luke : Every tree is known by its own fruit.
For of thorns men do not gather figs, nor of a bramble
bush gather they grapes (vi. 44). Because charity toward
the neighbor is treated of in these passages, it is said that
they should be known by their fruits, which are the goods
of charity ; the internal goods of charity being grapes, and
<he external figs. The law enacted in the Jewish Church —
When thou comest into thy neighbor's vineyard, then thou
mayest eat grapes thy fill at thitie own pleasure; but thou
shall not put any in thy vessel (Deut. xxiii. 24) — involves
that every one associating with others who are in another
doctrine and religion, may learn and accept their goods of
charity, but not become imbued with them and conjoin
them to his own truths. A vineyard, because it is the
church, is where there is doctrine or rehgion ; grapes are
the goods of charity, and a vessel is the truth of the
church.
5 1 18. And Pharaoh's cup was in my hand. That this
signifies influx of the interior natural into the exterior, and
the beginning of reception, is evident from the representa-
tion of Pharaoh, as the interior natural — of which above
(n. 5080, 5095) ; and from the representation of the but-
ler, as the exterior natural (n. 5077, 5082) — in my hand
meaning with him ; and from the signification of a cup, as
that which contains, and also at the same time that which
is contained — of which in what follows (n, 5 1 20). Hence,
and from the series of things in the internal sense, by
Pharaoh's cup was in my hand is signified influx of the in-
terior natural into the exterior, and the beginning of re-
ception therein. What the interior natural is, and what the
388
GENESIS.
[No. 5118,
exterior, has been stated above, namely, that the interior
natural is that which communicates with the rational and
into which the rational flows, and the exterior natural is
that which communicates with the senses, or through them
with the world, thus into which the world flows. As re-
gards influx, it is continuous from the Lord through the
rational into the interior natural, and through this into the
exterior ; but what flows in is changed and turned accord-
ing to reception. With the unregenerate, goods are there
turned into evils and truths into falsities ; but with the re-
generate, goods and truths are there presented as in a mir-
ror. For the natural is just like a face representative of
the spiritual things of the internal man ; and this face then
becomes representative, when the exteriors correspond to
the interiors. From this it may be evident in some meas-
ure what is meant by the influx of the interior natural into
the exterior, and by the beginning of reception therein.
5 119. And I took the grapes, and pressed them into Pha-
raoh's cup. That this signifies reciprocal influx into the
goods from a spiritual origin there, is evident from the sig-
nification of grapes, as the goods of charity — of which just
above (n. 51 17) — and thus goods from a spiritual origin,
for all the goods of genuine charity are thence ; and from
the signification of pressing into Pharaoh's cup, as recip-
rocal influx. By reciprocal influx is not meant that the
exterior natural flows into the interior, because this is im-
possible ; for exteriors can by no means flow into interiors,
or what is the same thing, lower or posterior things into
higher and prior ones ; but the rational calls forth the things
which are in the interior natural, and by this the things
which are in the exterior ; not that the things themselves
which are therein are called forth, but what has been con-
cluded or as it were extracted from them. Such is the na-
ture of reciprocal influx. It appears as if the things which
are in the world flow in through the senses toward the in-
teriors, but this is a fallacy of sense ; the influx is of inte-
No. 5120.] CHAPTER XL. VER, 9-I3.
riors into exteriors, and by that influx apperception. On
these subjects I have at times conversed with spirits ; and
it was shown by Hving experience, that the interior man
sees and apperceives in the exterior what is done outside
of this, and that the sensual has life from no other source,
or that from no other source is the faculty of sense, or sen-
sation. But this fallacy is of such a nature and so great,
that it can by no means be dispelled by the natural man,
and not even by the rational unless it is able to think ab-
stractedly from the sensual. These things are said in order
that it may be known what reciprocal influx is.
5120. And I gave the cup into Pharaoh's hand. That
this signifies appropriation by the interior natural, is evi-
dent from the signification of giving the cup, and thus wine
to drink, as appropriating — that drinking is the appropri-
ation of truth, may be seen above (n. 3168) ; and from the
representation of Pharaoh, as the interior natural (n. 5080,
5095, 5118). The subject here, as is plain from what pre-
cedes, is the regeneration of the sensual, subject to the in-
tellectual part of the interior man — which sensual is signi-
fied by the butler — and consequently the influx of truth
and good, and their reception in the exterior natural ; but
because these things are far removed from the apprehension
of those who have not any distinct idea concerning the ra-
tional and the natural, or concerning influx, therefore fur-
ther explanation is omitted. Moreover a cup is often men- 2
tioned in the Word, and by it in the genuine sense is signi-
fied spiritual truth, that is, the truth of faith which is from the
good of charity — the same as by wine j and in the oppo-
site sense is signified falsity by which comes evil, and also
falsity from evil. That a cup signifies the same as wine, is
because a cup is what contains, and wine is what is con-
tained, and hence they constitute one thing, and so the one
is understood by the other. That such is the signification
of cup in the Word, is plain from the following passages :
Jehovah, Thou preparest a table before me in the presence 3
390
GENESIS.
[No. 5120.
of mine enemies; Thou anoiniest my head with oil; my
cup runneth over (Ps. xxiii. 5). Preparing a table and
anointing the head with oil, stands for being gifted with the
good of charity and love ; my cup runneth over means
that the natural is thence filled with spiritual truth and good.
Again: What shall I render unto Jehovah? . . . I will take
the cup of salvation, and call upon the name of Jehovah (Ps.
cxvi. 12, 13) — where by taking the cup of salvation is sig-
4 nified the appropriation of the goods of faith. In Mark :
Whosoever shall give you a cup of water to drink in My
name, because ye are Chris fs, verily I say unto you, he shall
not lose his retvard (ix. 41) — where giving a cup of water
to drink in My name stands for instructing in the truths of
5 faith, from a little charity. In Matthew : And He took the
cup, and gave thanks, and gave it to them, saying, Drink ye
all of it; for this is My blood of the New Testament (xxvi.
27, 28 : Mark xiv. 23, 24 : Luke xxii. 20). It is said the
cup, and not the wine, because wine is predicated of the
spiritual church, but blood of the celestial church, although
both of them signify holy truth proceeding from the Lord,
but in the spiritual church the holy of faith from charity
toward the neighbor, and in the celestial church the holy
of charity from love to the Lord. The spiritual church is
distinguished from the celestial in this, that the former is in
charity toward the neighbor, while the latter is in love to
the Lord ; and the Holy Supper was instituted to represent
and signify the Lord's love toward the whole human race,
• 6 and the reciprocal love of man toward Him. Because by
cup was signified that which contained, and by wine that
which was contained, consequently by cup man's external,
and by wine his internal, therefore the Lord said, Woe unto
you, scribes and Pharisees, hypocrites .' for ye cleanse the
outside of the cup and of the platter, but within they are full
of extortioti and excess. Thou blind Pharisee, cleanse first
the inside of the cup and of the platter, that the outside
thereof may become clean also (Matt, xxiii. 25, 26: Luke
No. 5I20.] CHAPTER XL. VER. Q- I3.
xi. 39). By a cup here also is meant in the internal sense
the truth of faith, to cultivate which without its good is to
cleanse the outside of the cup, especially when the interiors
are full of hypocrisy, deceit, hatred, revenge, and cruelty ;
for then the truth of faith is only in the external man, and
nothing at all of it in the internal ; and to cultivate and to
become imbued with the good of faith causes truths to be
conjoined with good in the interior man, in which case even
fallacies are accepted for truths, as is signified by cleansing
first the inside of the cup, that the outside may become
clean also. Likewise in Mark : Many other things there 7
are which the Pharisees and the Jews have received to hold,
as the washing of atps, and pots, brazen vessels, and couches.
. . . Laying aside the commandment of God, ye hold the
tradition of men, as the washing of pots and cups ; and many
other like things ye do. . . . Ye reject the commandment of
God, that ye may keep your own tradition (vii. 4, 8, 9).
That by cup is signified in the opposite sense that falsity 8
from which is evil, and also falsity which is from evil, is
evident from the following passages : Thus said Jehovah,
the God of Israel, unto me : Take this cup of the wine of
fury at My hand, and cause all the nations, to whom I send
thee, to drink it. And they shall drink, and reel to and fro,
and be mad, because of the sword that I will send among
them. Then took I the cup at Jehovah's hand, and juade
all the nations to drink, unto whom Jehovah had sent me
(Jer. XXV. 15-17, 28) — the cup of the wine of fury stand-
ing for the falsity by which is evil. That the falsity by
which is evil is signified, is because as wine intoxicates and
makes insane, so does falsity, spiritual intoxication being
nothing else than insanity brought on by reasonings about
what is to be believed, when nothing is believed that is not
comprehended ; hence come falsities, and from falsities
evils (n. 1072). This is why it is said that they shall drink,
and reel to and fro, and be mad, because of the sword that
I will send. The sword is falsity fighting against truth (see
392
GENESIS.
[No. 5120.
9 n. 2799, 4499). In the Book of Lamentations: Rejoice
and be glad, O daughter of Edom, that dwellest in the land
of Uz : the cup shall pass through unto thee also ; thou shall
be drunken, and shall make thyself naked (iv. 21) — to be
drunken from the cup meaning to be insane from falsities,
and to be naked without shame the evil thence derived (see
10 n. 213, 214). In Ezekiel : Thou hast walked in the way
of thy sister ; therefore will I give her cup into thy hand.
Thus saith the Lord Jehovih : Thou shall drink of thy sis-
ter's cup, which is deep and large ; thou shall be laughed to
scorn and had in derision ; it containeth much. Thou shall
be filled with drunkenness and sorrow, with the cup of dev-
astation and desolation, with the cup of thy sister Samaria.
Thou shall even drink it and drain it out, and thou shall
break the sherds thereof (xxiii. 31-34) — said of Jerusalem,
by which is signified the spiritual of the celestial church.
Cup here stands for falsity from evil ; and because this vas-
tates or destroys the church, it is called the cup of devasta-
tion and desolation. In Isaiah : Atvake, awake, stand up,
O Jerusalem, who hast drunk at the hand of Jehovah the
cup of His fury ; thou hast drunken the dregs of the cup of
trembling {W. 17). In Habakkuk : Drink thou also, and
let thy foreskin be uncovered : the cup of Jehovah's right
hand shall turn unto thee, and shameful spewing shall be
upon thy glory (ii. 16). In David : In the hand of Jehovah
there is a cup, and the wine foameth ; it is full of mixture,
and He hath poured out of the same : but the dregs thereof,
all the wicked of the earth shall suck them out, and drink
Ji them (Ps. Ixxv. 8). A cup in these passages also stands
for insanity from falsities and their evils. It is called the
cup of the fury of Jehovah, and also of the right hand of
Jehovah, for the reason that the Jewish nation, like the
common people, believed evils and the punishment of evils
and falsities to come from no other source than from Jeho-
vah, when yet they are from the man himself and from the
infernal crew with him. It is often stated in this way from
No. SI20.] CHAPTER XL. VER. 9- 1 3-
393
the appearance and consequent belief; but the internal
sense teaches how it should be understood, and what should
be believed — as may be seen above (n. 245, 592, 696,
1093, 1683, 1874, 1875, 2335, 2447, 3605, 3607, 3614).
As a cup, like wine, signifies in the opposite sense falsities
by which are evils, and also falsities from evils, hence a cup
signifies temptation also, because this takes place when
falsity fights against truth, and hence evil against good. A
cup is used to express and to describe temptation, in this
passage : Jesus prayed, saying \_Father'\, if Thou be willing
that this cup pass from Me ; nevertheless not My will, but
Thine, be done (Luke xxii. 42 : Matt. xxvi. 39, 42, 44 :
Mark xiv. 36) — cup here standing for temptation. Like-
wise in John : Jesus said unto Peter, Put up thy sword into
the sheath ; the cup which My Father hath given Me, shall
I not drink it? (xviii. 11.) And also in Mark: Jesus said
unto James and John, Ye know not what ye ask ; can ye
drink of the cup that I drink of ? and be baptized with the
baptism that I am baptized with ? And they said \junto
Him\ We can. And Jesus said unto them, Ye shall indeed
drink of the cup that I drink of; and with the baptism that
I am baptized withal, shall ye be baptized (x. 38, 39 : Matt.
XX. 22, 23). From this it is plain that a cup is temptation,
because temptation arises through evils combating by falsi-
ties against things that are good and true ; for baptism sig-
nifies regeneration, and because this is effected by spiritual
combats, therefore by baptism is at the same time signified
temptation. Cup in the directly opposite sense signifies
falsity from evil with those who are profane, that is, who
inwardly are in what is contrary to charity, and outwardly
counterfeit holiness ; in which sense it is used in Jeremiah :
Babylon hath been a golden cup in JehovaKs hand, that
made all the earth drunken : the nations have drunk of her
wine ; therefore the nations are mad (li. 7). Babylon stands
for those who are in external sanctity, and inwardly in what
is profane (n. 1182, 1326) ; the falsity which they veil with
394
GENESIS.
[No. 5120.
sanctity is the golden cup ; making all the earth drunken
means that they lead those who are of the church, which is
meant by the earth, into errors and insanities. The pro-
fane things which they hide under external sanctity are, that
they intend nothing else than to be the greatest and wealth-
iest of all, and to be worshipped as gods, possessors of
heaven and earth, by thus having dominion over the souls
and bodies of men ; and this by the Divine and holy things
of which they make pretense. Hence as to the external
man they appear like angels, but as to the internal they are
14 devils. The like is said of Babylon in the Apocalypse :
The W077ian was arrayed in purple and scarlet, and decked
with gold and precious stone and pearls, having in her hand
a golden cup full of abominations and filthiness of her for-
nication (xvii. 4). Again: Babylon the great is fallen, is
fallen, and is become a habitation of demons. . . . For all
nations have drunk of the wine of the wrath of her forni-
cation, and the kings of the earth have committed fornication
with her. . . . I heard a voice from heaven, saying . . .
Render unto her as she rendered unto you . . . in the cup
which she mingled, mingle unto her double (xviii. 2-4, 6).
Again : The great city was divided into three parts, and the
cities of the tiations fell ; and Babylon the great was re-
tne/nbered in the sight of God, to give unto her the cup \_of
the 7oine~\ of the fierceness of His wrath (xvi. 19). Again :
The third angel said with a loud voice, If any man worship
the beast and his image . . . he also shall drink of the wine
of the wrath of God, which is prepared unmixed in the cup
of His anger ; and he shall be tormented with fire and
brimstone (xiv. 9, 10).
5 1 21. Afid Joseph said unto him. This is the interpreta-
tion of it. That this signifies revelation from perception
from the celestial in the natural, what it had in itself, is evi-
dent from the signification of saying in the historic parts
of the Word, as perception (n. 1791, 1815, 1819, 1822,
1898, 1919, 2080, 2619, 2S62, 3395, 3509), here revelation
No. 5I2I ] CHAPTER XL. VER. 9-I3.
395
from perception, because said of a dream and its interpre-
tation — all revelation being either from speech with an-
gels through whom the Lord speaks, or from perception,
of which hereafter ; and from the representation of Joseph,
as the celestial in the natural — of which above (n. 5086,
5087, 5106) ; and from the signification of interpretation,
as what it had in itself, of which also above (n. 5093, 5105,
5107). From this it is plain that by " Joseph said unto
him, This is the interpretation of it," is signified revelation
from perception from the celestial in the natural, what it
had in itself In regard to revelations being either from 2
perception, or from speech with angels through whom the
Lord speaks, it is to be known that they who are in good
and thence in truth, and especially they who are in the
good of love to the Lord, have revelation from perception ;
whereas they who are not in good and thence in truth, can
indeed have revelations, yet not from perception, but by a
living voice heard in them, and thus by angels from the
Lord. This revelation is external, but the former is inter-
nal. Angels, especially the celestial, have revelation from
perception, as also had the men of the Most Ancient
Church, and some too of the Ancient Church, but scarce
any one has at this day ; whereas very many, even those
who have not been in good, have had revelations from
speech without perception, and also by visions or dreams.
Such were most of the revelations of the prophets in the 3
Jewish Church ; they heard a voice, they saw a vision, and
they dreamed a dream ; but as they had no perception,
they were merely verbal or visual revelations without per-
ception of what they signified. For genuine perception
comes through heaven from the Lord, and affects the in-
tellect spiritually, and leads it perceptibly to think as the
thing really is, with an internal assent, the source of which
it is ignorant of It supposes that it is in itself and that it
flows from the connection of things ; whereas it is a dictate
through heaven from the Lord, flowing into the interiors of
396
GENESIS.
[No. 5121.
the thought, concerning such things as are above the nat-
ural and sensual, that is, concerning such things as are of
the spiritual world or of heaven. From what has now been
said it may be evident what revelation from perception is.
But the revelation from perception which the Lord had,
Who is here represented by Joseph — which revelation is
here treated of in the internal sense — was from the Divine
in Himself, and thus from Himself.
5122. The three branches are three days. That this sig-
nifies derivations continued even to the last, is evident from
the signification of three, as one period and its continua-
tion from beginning to end (n. 2788, 4495) ; and from the
signification of branches, as derivations (n. 5114) ; and
from the signification of days, as states (n. 23, 487, 488,
493, 893, 2788, 3462, 3785, 4850). From this it follows
that by the three branches being three days, is signified the
state of the re-birth of this sensual, which is represented by
the butler, from first to last, its successive derivations being
2 signified by branches. The states of the re-birth of every
thing of sense, and of everything in the natural, and also
in the rational, have their progressions from beginning to
end ; and when they come to the end, they then commence
from a kind of new beginning, that is, from the end to
which they tended in the former state, to a further end,
and so on. At length the order is inverted, and then what
was last becomes first, just as while man is being regener-
ated both as to the rational and as to the natural, the pe-
riods of the first state are from the truths which are of faith
to the goods which are of charity ; and then the truths of
faith apparently act the first part, and the goods of charity
the second, for the truths of faith look to the good of char-
ity as an end. These periods continue until the man is
regenerated. Afterward charity, which was the end, be-
comes the beginning, and from it new states commence,
which proceed in both directions, namely, toward what is
still more interior, and also toward what is exterior, toward
No. SI24.] CHAPTER XL. VER. 9-I3.
397
interiors to love to the Lord, and toward exteriors to the
truths of faith, and further to natural truths, and also to
sensual truths, which are then successively reduced to cor-
respondence with the goods of charity and love in the ra-
tional, and thus into heavenly order. These are the things 3
which are meant by progressions and derivations continu-
ous even to the last. Such progressions and derivations
with the man who is being regenerated are perpetual, from
his infancy even to the last hour of his life in the world,
and also afterward even to eternity ; and yet he can never
be so regenerated that he may in any way be said to be
perfect ; for there are things innumerable, and without limit
in number, to be regenerated, as well in the rational as in
the natural, and every one of them has branches without
limit, that is, progressions and derivations toward interiors
and toward exteriors. Man knows nothing at all of this ;
but the Lord knows all things and every single thing, and
provides for them every moment. If He were to intermit
even for an instant, all the progressions would be disturbed ;
for what is prior looks to what follows in continual series,
and produces series of consequences to eternity. From
this it is plain that the Divine foresight and providence is
in everything, even the very least ; and unless it were, or if
it were only universal, the human race would perish.
5123. Within yet three days. That this signifies that
there would then be a new state, is evident from the signi-
fication of three, as what is continuous even to the end,
and so what is complete (n. 2788, 4495) ; and from the
signification of days, as states — of which above (n. 5122).
From this it is plain that by three days is signified a com-
plete state ; consequently, within three days, or after three
days, denotes a new state (n. 4901) ; for after a complete
state a new one begins.
5 1 24. Shall Phat-aoh lift up thy head. That this signi-
fies what is provided, and hence what is concluded, is evi-
dent from the signification of lifting up the head, as con-.
398
GENESIS.
[No. 5124.
eluding, and, in the supreme sense, providing ; for the Di-
vine conclusion, and execution of a thing concluded, is
providence. To lift up the head was a customary form of
judgment with the ancients, when the bound, or in prison,
were judged either to hfe or to death ; when to life, it was
expressed by Hfting up the head, as in the Second Book of
Kings : Evil-merodach king of Babylon, in the year that he
began to reig7t, did lift up the head of Jehoiachin king of
Judah out of prison ; and he spake kindly to him, and set
his throne above the thrones of the kings that were with him
in Babylon (xxv. 27, 28). And so in Jeremiah : Evil-tnero-
dach king of Babylon, in the \_first'\ year of his reign lifted
up the head of Jehoiachin kitig of Judah, and brought him
forth out of prison (lii. 31). But when they were judged
to death, it was expressed by lifting up the head from off
him, as in what follows concerning the baker : Within ye^
three days shall Pharaoh lift up thy head from off thee (verse
2 19). This form of judgment had its origin with the an-
cients, who were in representatives, from the representation
of those who were bound in prison or in a pit ; and as by
these were represented those who were in vastation under
the lower earth (n. 4728, 4744, 5038), therefore by lifting
up their head was signified their liberation, for they are
then elevated or lifted up out of vastation to the heavenly
societies (n. 2699, 2701, 2704). To be lifted up or to be
elevated is to advance toward interiors ; for what is ele-
vated or high is predicated of the interiors (n. 2148, 4210) ;
and because it is toward interiors, it is toward heaven, for
heaven is in the interiors. This was signified by lifting up
the head. But by lifting the head from off any one was
signified to judge him to death, because then those who
were above those in the pit or vastation, were elevated to
heaven, while the others were let down to lower depths.
Because of this signification, therefore, this form of judg-
ment was received in the Word. It is hence plain that
by lifting up the head is signified what is concluded ; and
No. 5I2S-] CHAPTER XL. VER. 9-I3.
399
because what is concluded is signified, in the supreme sense
is signified what is provided ; for what the Divine con-
cludes, this it provides.
5125. And 7-estore thee unto thy place. That this signi-
fies that the things which are of the sensual subject to the
intellectual part would be reduced into order, that they
may be in the last place, is evident from the representation
of the butler, of whom these things are said, as the sensual
subject to the intellectual part (n. 5077, 5082), and accord-
ingly what is of that sensual in the external natural — for
the sensual itself is not reduced into order, but those things
which have entered through the sensual into man's fantasy ;
and from the signification of restoring unto his place, as
reducing into order ; and because sensuals. that is, those
things which have entered from the world through the ex-
ternal organs of sensation, are in the last place, and are
then in the last place when they minister and are subser-
vient to interior things, therefore these are at the same time
signified. With the regenerate, too, those sensuals are in
the last place, but with the unregenerate are in the first
place (n. 5077, 5081, 5084, 5089, 5094). Whether sen- 2
suals are in the first or in the last place can easily be per-
ceived by man if he attends. If he sanctions everything
to which the sensual prompts or which it craves, and dis-
proves everything that the intellectual dictates, then sen-
suals are in the first place, and the man is governed by
appetites, and is wholly sensual. Such a man is but little
removed from the lot of irrational animals, for they are
governed in the same way ; nay, he is in a worse condition,
if he abuses the intellectual or rational faculty to confirm
the evils and falsities to which sensuals prompt and which
they crave. But if he does not sanction them, but from
the interior sees how they stray into falsities and incite to
evils, and strives to chasten them and so reduce them to
compliance, that is, subject them to the intellectual and
voluntary parts which are of the interior man, then sensuals
400
GENESIS.
[No. 5125.
are reduced into order, that they may be in the last place.
When sensuals are in the last place, a happy and blessed
feeling flows from the interior man into their enjoyments,
and increases them a thousandfold. The sensual man does
not believe that this is so, because he does not comprehend
it ; and as he is sensible of no other enjoyment than sen-
sual, and thinks that there is no higher enjoyment, he re-
gards as of no account the happy and blessed feeling which
is inwardly in the enjoyments of sensuals ; since whatever
is unknown to any one, is believed not to be.
5126. Afid thou shalt give Pharaoh's cup into his hand.
That this signifies that hence they may serve the interior
natural, is evident from the signification of giving a cup to
drink, as appropriating (see n. 5120) — that it is also serv-
ing, is plain ; and from the representation of Pharaoh, as
the interior natural (n. 5080, 5095, 51 18). That there is
an interior natural and also an exterior natural, and that
the exterior natural is constituted of what enters immedi-
ately through the senses from the world into the natural
mind, namely, into its memory and thence into the imagi-
2 nation, may be seen above (n. 5118). In order that it
may be known what is the exterior and what the interior
natural, which are of the exterior man, and hence what is
the rational which is of the interior man, it must be briefly
told. A man from his infancy even to boyhood is merely
sensual, for he then receives only earthly, corporeal, and
worldly things through the senses of the body, and from
those his ideas and thoughts are then formed — the com-
munication with the interior man being not as yet open, or
only so far that he can comprehend and retain those worldly
things. The innocence which he then has is only external,
and not internal ; for true innocence dwells in wisdom. By
external innocence the Lord reduces into order what enters
through the senses ; and without an influx of innocence
from the Lord in that first age, there would never be any
foundation upon which the intellectual or rational, which is
No. S'27-] CHAPTER XL. VER. 9-I3.
401
proper to man, might be built. From boyhood to early 3
youth communication is opened with the interior natural,
by learning what is decorous, what the civil laws require,
and what is honorable, as well by instruction from parents
and teachers as by studies. And from youth to early man-
hood communication is opened between the natural and
the rational, by then learning the truths and goods of civil
and moral life, and especially the truths and goods of spir-
itual life, by hearing and reading the Word ; but as far as
he then becomes imbued with goods through truths, that
is, as far as he does the truths which he learns, so far the
rational is opened ; whereas as far as he does not become
imbued with goods by truths, or as far as he does not do
truths, so far the rational is not opened, and yet the knowl-
edges still remain in the natural, namely, in its memor}',
and thus as it were on the threshold outside of the house.
As far, however, as he then and in subsequent years disre- 4
gards goods and truths, and denies and does contrary to
them, that is, instead of them believes falsities and does
evils, so far the rational is closed, and also the interior nat-
ural ; nevertheless, by the Divine providence of the Lord,
so much of communication still remains as to enable him
to apprehend those things with some degree of understand-
ing, but yet not to make them his own unless he undergoes
serious repentance, and for a long while afterward struggles
with falsities and evils. With those however who suffer
themselves to be regenerated, the contrary comes to pass ;
for by degrees or successively the rational is opened in
them, and to that the interior natural is made subordinate,
and to this the exterior natural. This takes place espe-
cially in youth even to adult age, and progressively to the
last years of their life, and afterward in heaven to eternity.
From all this it may be known what is the interior and
what the exterior natural in man.
5127. After the former tna?tner. That this signifies in
accordance with the law of order, is evident from the sig-
402
GENESIS.
[No. 5127.
nification of the former manner, as the law of order ; for
it is a law of order that exteriors should be subject to in-
teriors, or what is the same, inferiors to superiors, and serve
them as servants ; for exteriors or inferiors are nothing but
servants, while interiors or superiors are respectively lords.
That such is the signification of the words, after the former
manner, is because the butler as a servant had before served
Pharaoh as his lord, after the law of subordination ; thus
the sensual, represented by the butler, had served the inte-
rior natural, represented by Pharaoh, in accordance with
2 the law of order. That it is the law of order that inferiors
or exteriors should serve superiors or interiors, is wholly
unknown to the sensual man ; for one who is merely sen-
sual does not know what interior is, thus neither what is
respectively exterior. He knows that he thinks and speaks,
and that he wills and acts ; from this he supposes that to
think and to will are interior, and that to speak and to act
are exterior ; but he does not know that to think from the
senses only and to act from the appetites, is of the exter-
nal man, and thus that his thinking and willing is only of
the exterior natural, and still more so when he thinks falsi-
ties and wills evils ; and because in such persons commu-
nication with interiors is closed, he therefore does not know
what interior thought and will are. If he is told that in-
terior thought is to think from truth, and that interior will is
to act from good, he does not at all apprehend it ; still less
that the interior man is distinct from the exterior, and so
distinct that the interior man can see as from a higher po-
sition what is going on in the exterior man, and that the
interior man has the capacity and ability of chastening the
exterior, and of not willing and thinking what the exterior
3 man sees from fantasy, and desires from lust. These things,
as long as his external man is in dominion and rules, he
does not see ; but out of that state, as when he is in some
depression arising from misfortunes or illness, he can see
and apprehend these things, as then the dominion of the
No. 5128.] CHAPTER XL. VER. 9-I3.
external man ceases. For the faculty or ability of under-
standing is always presen'ed to man by the Lord, but is
most obscure with those who are in falsities and evils, and
always clearer in proportion as falsities and evils are laid
asleep. The Lord's Divine flows in continually with man
and enlightens him, but where there are falsities and evils,
that is, where there are things contrary to truths and goods,
the Divine light is either reflected or suffocated or per-
verted, and only so much of it is received, as it were
through chinks, as to give him the faculty of thinking and
speaking from sensuals, and also of thinking and speaking
of spiritual things from formulas impressed on the natural
or corporeal memory.
5128. When thou wast his butler. That this signifies as
is usual with sensuals of that kind, is evident from the sig-
nification of a butler, as sensuals, or that portion of sen-
suals which is subject to the intellectual part (see n. 5077,
5082) ; its being as is usual with them, is signified by, when
thou wast. That sensual things ought to be subject and
subordinate to rational has been already treated of in the
preceding pages ; and as that subjection and subordination
is here treated of in the internal sense, it still remains to
show how the case is in regard to it. The man in whom 2
sensuals are in subjection is called rational, but the man in
whom they are not in subjection is called sensual ; whether
however a man is rational or sensual, can hardly be dis-
cerned by others ; but it can be discerned by himself if he
explores his interiors, that is, his will and his thought.
Whether a man is sensual or rational cannot be known by
others from his speech nor from his actions ; for the life of
the thought which is in the speech, and the life of the will
which is in the actions, do not appear to any bodily sense.
Only the sound is heard and the gesture seen with its affec-
tion, and it is not distinguished whether the afi'ection is
pretended or real ; but in the other life it is distinctly per-
ceived by those who are in good, both what is in the speech
404
GENESIS.
[No. 5128.
and what is in the actions, and so what the quality of the
life is, and also whence the life therein is derived. In the
world also there are some indications from which it can in
some measure be concluded whether sensuals are subject
to the rational, or the rational to sensuals, or what is the
same, whether a man is rational or merely sensual. The
indications are these : if it is observed that a man is in
principles of falsity, and does not suffer himself to be en-
lightened, but entirely rejects truths, and without reason
obstinately defends falsities, it is an indication that he is a
sensual man, and not rational, the rational being closed in
3 him, so that it does not admit the light of heaven. Still
more sensual are those who are in the persuasion of falsity,
inasmuch as the persuasion of falsity totally closes the ra-
tional. It is one thing to be in principles of falsity, and
another to be in the persuasion of falsity. They who are in
the persuasion of falsity have some light in their natural,
but it is a light like that of winter. This light in the other
life appears with them white like snow ; but as soon as the
heavenly light falls into it, it is darkened, and becomes, ac-
cording to the degree and quality of the persuasion, dark
like night. This is also plain from them while they live in
the world, for they cannot then see anything at all of truth ;
nay, in consequence of the obscure or nocturnal influence
of their falsity, truths to them are as things of naught, and
they also ridicule them. Such persons to the simple some-
times appear as if they were rational ; for by means of that
snowy wintry light they can by reasonings so dexterously
confirm falsities, that they appear as truths. In such per-
suasion are many of the learned, more than the rest of
mankind ; for they have confirmed falsities in themselves
by syllogistic and philosophical reasonings, and at length
by many acquired knowledges. Such men with the an-
cients were called serpents of the tree of knowledge (see
n. 195-197) ; but at this day they may be called interior
4 sensual men who have not the rational. The principal in-
No. 5128.] CHAPTER XL. VER. 9-I3. 405
dication whether a man is merely sensual or is rational, is
from his life ; not his life such as it appears in his speech
and his works, but such as it is in them ; for the life of
speech is from the thought, and the life of works is from
the will, and that of both is from the intention or end.
Such, therefore, as the intention or end is in the speech
and in the works, such is the life ; for speech without in-
terior life is mere sound, and works without interior life are
mere motions. This is the life which is meant when it is
said that the life remains after death. If a man is rational,
he speaks from thinking well, and acts from willing well,
that is, he speaks from faith and acts from charity ; but if
a man is not rational, he may then begin indeed to act,
and also to speak, as a rational man ; but still there is
nothing of life from the rational in him ; for a life of evil
closes up every way or communication with the rational,
and causes the man to be merely natural and sensual.
There are two things which not only close up the way of 5
communication, but even deprive man of the capacity of
ever becoming rational — deceit and profanation. Deceit
is like a subtle poison which infects the interiors, and pro-
fanation is what mixes falsities with truths and evils with
goods ; from these two the rational wholly perishes. There
are in every man goods and truths from the Lord stored
up from infancy, which in the Word are called remains (see
n. 468, 530, 560, 561, 661, 1050, 1738, 1906, 2284) ; these
remains are infected by deceit, and are mixed together
by profanation ; what profanation is, may be seen above
(n. 593, 1008, loio, 1059, 1327, 1328, 2051, 2426, 3398,
3402, 3489, 3898, 4289, 4601). From these indications
it may in some measure be known who is a rational, and
who a sensual man. When sensuals are subject to the ra- 6
tional, then sensuals from which man's first imagination is
formed, are illustrated by the light which comes through
heaven from the Lord, and are also disposed into order so
as to receive the light and correspond. When in that state
4o6
GENESIS.
[No. 5128.
sensuals no longer stand in the way of truths being ac-
knowledged and seen, those which disagree being instantly
removed, and those which agree being accepted. Those
which agree are then as it were in the centre, and those
which disagree are in the circumference j those which are
in the centre are as it were lifted up toward heaven, and
those which are in the circumference as it were hang down-
ward. Those which are in the centre receive light through
the rational, and when they are presented visibly m the
other life, they are seen as little stars which gleam and
shed light round about even to the circumference, with a
gradual diminution. Into such a form are natural and sen-
sual things disposed, when the rational has dominion, and
sensuals are in subjection. This takes place while man is
being regenerated, and thereby he is in a state of seeing
and acknowledging truths in their full extent. But when
the rational is subject to sensuals, the contrary comes to
pass ; for the falsities are in the middle, or in the centre,
and truths are in the circumference. The things which are
in the centre are in a certain light ; but it is a fatuous light,
or such as arises from a coal fire, into which flows a light
on all sides from hell. This is the light which is called
darkness, for as soon as any light from heaven flows into
it, it is turned into darkness.
5129. Verses 14, 15. But hm'e me in thy remevibrance
when it shall be well with thee, and show mercy, I pray
thee, unto me, and fnakc mention of me unto Pharaoh, and
bring me out of this house. For indeed I was stolen away
out of the land of the Hebre^vs ; and here also harie I done
nothing that they should put me into the pit. " But have
me in thy remembrance " signifies the reception of faith ;
" when it shall be well with thee " signifies when there is
correspondence ; " and show mercy, I pray thee, unto me "
signifies the reception of charity ; " and make mention of
me unto Pharaoh " signifies communication witli the inte-
rior natural ; " and bring me out of this house " signifies
No. 5130.]
CHAPTER XL. VER. I4, 1 5.
407
liberation from evils. " For indeed I was stolen away "
signifies that heavenly things were alienated by evil ; " out
of the land of the Hebrews " signifies from the church ;
" and here also have I done nothing " signifies innocence ;
" that they should put me into the pit " signifies rejection
among falsities.
5 1 30. Bui have me in thy remembrance. That this sig-
nifies the reception of faith, is evident from the representa-
tion of Joseph, who says these things of himself, as the
Lord as to the celestial in the natural (see n. 5086, 5087,
5106) ; and from the signification of having me in thy
remembrance, as the reception of faith ; for to remember
and to be mindful of the Lord is from no other source
than faith ; hence, have me in thy remembrance means
that he may receive faith. The case in regard to faith is
this : he who receives and has faith is continually mindful
of the Lord, even when he is thinking or speaking of other
things, and also when he is discharging his public, private,
or domestic duties, though he does not know that he is
then mindful of the Lord ; for the remembrance of the
Lord by those who are in faith reigns universally with them,
and what reigns universally is not perceived, except while
the thought is directed to it. This may be illustrated by 3
various things with man. He who is in any love, whatever
it may be, is continually thinking about whatever belongs
to that love ; and this although he is engaged in thought,
in speech, or in action relative to other things. In the
other life this is very evident from the spiritual spheres
about every one ; for simply from these spheres it is known
in what faith and in what love are all who are there, and
this even though they are thinking and speaking of some-
thing entirely different (see n. 1048, 1053, 1316, 1504-
1520, 2489, 4464) ; for that which universally reigns in any
one produces that sphere, and manifests his life before
others. From this may be evident what is meant when it
is said that one should think continually about the Lord,
4o8
GENESIS.
[No. 5130.
salvation, and the life after death. All who are in faith
from charity do this, and hence they do not think ill of
the neighbor, and they have justice and equity in every
thing of their thought, speech, and action ; for what reigns
universally, flows into particulars and guides and governs
them, inasmuch as the Lord keeps the mind in such things
as are of charity and of faith thence, and so disposes every
thing conformably. The sphere of faith from charity is
the sphere which reigns in heaven ; for the Lord flows in
with love, and by love with charity, consequently with the
truths which are of faith ; and hence they who are in
3 heaven are said to be in the Lord. In what now follows
the subject is the re-birth of the sensual subject to the in-
tellectual part, which sensual is represented by the butler ;
and because its re-birth, the reception of faith is also treated
of. For the sensual, like the rational, is bom again by
means of faith, but by faith into which charity flows. Un-
less charity flows into faith and gives it life, faith cannot
universally reign ; for what a man loves reigns, and not
what he merely knows and holds in his memory.
5 131. IV/ien it shall be ivell with thee. That this signi-
fies when there is correspondence, is evident from the sig-
nification of its being well with thee, when the re-birth or
regeneration of the exterior natural or sensual is treated of,
as correspondence ; for it is not well with it before it cor-
responds. At the end of the different ciiapters, may be
seen what correspondence is. There is a correspondence
of sensual with natural things, a correspondence of natural
with spiritual things, a correspondence of spiritual with ce-
lestial things, and finally a correspondence of celestial things
with the Divine of the Lord ; thus there is a succession of
correspondences from the Divine even to the ultimate nat-
2 ural. But because an idea of the nature of correspond-
ences can with difficulty be formed by those who have never
thought about them before, it will be well to say a few words
on the subject. It is known from philosophy that the end
No. 5131.] CHAPTER XL. VER. I4, 1 5. 409
is the first of the cause, and that the cause is the first of the
effect. That the end, the cause, and the effect may follow
in order, and act as one, it is needful that the effect should
correspond to the cause, and the cause to the end. But
still the end does not appear as the cause, nor the cause as
the effect ; for that the end may produce the cause, it must
take administering means from the region where the cause
is, by which means the end may make the cause ; and that
the cause may produce the effect, it also must take admin-
istering means from the region where the effect is, by which
means the cause may make the effect. These administer-
ing means are what correspond ; and because they corre-
spond, the end can be in the cause and actuate the cause,
and the cause can be in the effect and actuate the effect ;
consequently the end through the cause can actuate the
effect. It is otherwise when there is not correspondence ;
for then the end has not a cause in which it may be, still
less an effect in which it may be, but is changed and varied
in the cause, and finally in the effect, according to the form
made by the administering means. All things in general 3
and in particular in man, nay, all things in general and in
particular in nature, succeed one another as end, cause, and
effect ; and, when they thus correspond to one another,
they act as one ; for then the end is the all in all things of
the cause, and through the cause is the all in all things of,
the effect. As for example, when heavenly love is the end,
the will the cause, and action the effect, if there is corre-
spondence, then heavenly love flows into the will, and the
will into the action, and they so act as one that the action
by correspondence is as it were the love ; or as when the
faith of charity is the end, thought the cause, and speech
the effect, if there is correspondence, then faith from charity
flows into the thought, and this into the speech, and they
so act as one, that the speech by correspondence is as it
were the end. In order however that the end, which is
love and faith, may produce the cause, which is will and
GENESIS.
[No. 5 1 31.
thought, it must take administering means in the rational
mind that will correspond ; for, without administering means
that correspond, the end, which is love or faith, cannot be
received, however it may flow in from the Lord through
heaven. From this it is plain that the interiors and the
exteriors of man, that is, what is rational, natural, and sen-
sual in him, must be brought into correspondence, in order
that he may receive the Divine influx, and consequently
that he may be bom again ; and that it is not well with
him till then. This is the reason that here by " when it
shall be well with thee " is signified correspondence.
5132. And show mercy, I pray thee, unto me. That this
signifies the reception of charity, is evident from the signi-
fication of mercy, as love (see n. 3063, 3073, 3120, 5042) ;
here love toward the neighbor, or charity, because the re-
ception of faith was spoken of above (n. 5130) ; for faith
and charity will make one in the sensual, when this is re-
born. That mercy signifies charity, is because all who are
in charity are in mercy, or, all who love the neighbor are
merciful to him ; and therefore acts of charity are described
in the Word by works of mercy — as in Matthew : / was
a hungered, and ye gave Me meat; I was thirsty, and ye
gave jne dri?tk ; I was a stranger, and ye took Me in ; naked,
and ye clothed Me ; I was sick, and ye visited Me ; I was
in prison, and ye came unto Me (xxv. 35, 36) ; and in other
places by doing good to the poor, the afflicted, the widows,
2 and the fatherless. Charity in its essence is to will well to
the neighbor, to be affected with good, and to acknowledge
good as the neighbor, consequently those who are in good,
with a difference according to the degree of their good ;
and hence charity, because it is affected with good, is af-
fected with mercy toward those who are in miseries. The
good of charity has this in it, because it descends from the
Lord's love toward the whole human race, which love is
mercy because all the human race is constituted in miseries.
Mercy sometimes appears in the evil, who are in no charity ;
No. 5 1 34-] CHAPTER XL. VER. I4, I 5.
411
but this is grief on account of what they themselves suffer,
for it is shown toward their friends who make one with them,
and when their friends suffer, they suffer. This mercy is
not the mercy of charity, but is the mercy of friendship for
the sake of self, which in itself regarded, is unmercifulness ;
for it contemns or hates all others besides itself, thus besides
the friends who make one with it.
5133. And make mention of me unio Pharaoh. That
this signifies communication with the interior natural, is
evident from the signification of making mention to any
one, as communicating ; and from the representation of
Pharaoh, as the interior natural (see n. 5080, 5095). By
communication with the interior natural is meant conjunc-
tion by correspondence. The interior natural is that which
receives ideas of truth and good from the rational, and
stores them up for use, consequently which communicates
immediately with the rational ; but the exterior natural is
that which receives images and thence ideas of things from
the world through the senses. These ideas, unless enlight- 2
ened by those which are in the interior natural, present
fallacies, which are called the fallacies of the senses. When
man is in these fallacies, he believes nothing but what agrees
with them, and what they confirm, as is the case if there is
not correspondence ; and there is not correspondence un-
less man is imbued with charity, since charity is the uniting
medium, because in the good of it there is life from the
Lord, which disposes truths into order, that the form of
charity or charity in image may exist. This form appears
visibly in the other life, and is the angelic form itself.
Hence all the angels are forms of charity, the beauty of
which is from the truths which are of faith, and the hfe of
the beauty is from the good which is of charity.
5134. And bring me out 0/ this house. That this signi-
fies liberation from evils, is evident from the signification
of bringing out, as liberation ; and from the signification of
a house, as good (see n. 710, 1708, 2048, 2233, 3128, 3652,
412
GENESIS.
[No. 5134.
3720, 4982) ; wherefore in the opposite sense it is evil.
Hence it is plain that liberation from evils is signified by
the words, bring me out of this house, and this also follows
in its order from the things which precede. When faith is
received in the exterior natural, which is here treated of (see
n. 5130), correspondence is effected (n. 5i3i),and charity
is received (n. 5132), and thus communication is effected
with the interior natural (n. 5133), which is then liberated
from the evils whereby the celestial, represented by Joseph
(n. 5086, 5087, 5106), was alienated; which alienation is
signified by his being stolen away, as presently follows.
When, too, the natural is regenerated by charity and faith,
it is liberated from evils ; for evils are then separated, and
are cast out from the centre where they had before been,
to the circumference, whither the light of truth from good
does not reach. With man evils are thus separated ; but
still they are retained, for they cannot be entirely destroyed.
But with the Lord, Who made the natural in Himself Di-
vine, evils and falsities were utterly cast out and destroyed,
since the Divine can have nothing in common with evils
and falsities, nor be terminated in them, as is the case with
man ; for the Divine is the very Esse of good and of truth,
which is infinitely removed from what is evil and false.
5135. For indeed I was stolen away. That this signifies
that celestial things were alienated by evil, is evident from
the representation of Joseph, who says these things of him-
self, as the celestial in the natural (n. 5086, 5087, 5106),
consequently the celestial things therein ; and from the sig-
nification of being stolen away, as being alienated by evil ;
for to steal is to alienate, and theft is the evil which alien-
ates, and also the evil which claims for itself what is therein.
Theft signifies alienation in respect to the abode of which
it takes possession, from which it casts out goods and truths,
and which it fills with evils and falsities ; theft signifies also
the claiming of what belongs to others, when it attributes
to itself and makes its own the goods and truths which are
No. 5135.] CHAPTER XL. VER. I4, 1 5.
in that abode, and also when it applies them to evils and
falsities. That it may be known what theft is, in the spiri-
tual sense, it must be told how it is with evils and falsities
when they enter and take possession of the abode, and also
when they claim to themselves the goods and truths which
are there. Man from infancy until boyhood, and some-
times till early manhood, by instruction from parents and
teachers, is imbued with goods and truths ; for he then
learns them with avidity, and believes them in simplicity.
The state of innocence favors them and adapts them in the
memory, but places them only in the first threshold ; for
the innocence of infancy and boyhood is not internal inno-
cence which affects the rational, but is external innocence
which affects only the exterior natural (see n. 2306, 3183,
3494, 4563, 4797). When however man advances in age,
and begins to think not as heretofore from parents and
teachers, but from himself, he then takes up again and as it
were ruminates the things which he had before learned and
believed, and either confirms them, or doubts about them,
or denies them. If he confirms them, it is an indication
that he is in good ; if he denies them, it is an indication
that he is in evil ; if however he doubts about them, it is
an indication that in succeeding years he will accede either
to the affirmative or to the negative. The things which
man as a little child in earliest age learns eagerly or believes,
and which he afterward either confirms or doubts about or
denies, are especially these — that there is a God, and that
He is one ; that He has created all things ; that He recom-
penses those who do well, and punishes those who do evil ;
that there is a life after death, in which the evil go into hell
and the good into heaven, thus that there is a hell and a
heaven, and that the life after death is eternal ; also that he
ought to pray daily, and this with humility ; that the Sab-
bath day is to be kept holy ; that parents are to be honored ;
and one must not commit adultery, must not kill, must not
steal ; and other like things. These things man imbibes
414
GENESIS.
[No. 5135,
and is imbued with from early childhood ; but when he be-
gins to think from himself and to lead himself, if he con-
firms such things in himself, and adds to them things which
are still more interior, and lives according to them, it is
then well with him ; but if he begins to infringe upon those
things, and at length to deny them, howsoever for the sake
of civil laws and for the sake of society he may live in ex-
4 ternals according to them, he is then in evil. This evil is
what is signified by theft, as far as like a thief it takes pos-
session of the abode in which good has been before, and
as far as with many it takes away the goods and truths which
had been there before, and applies them to confirm evils
and falsities. The Lord, as far as is possible, then removes
from that abode the goods and truths of early childhood,
and withdrawing them toward the interiors stores them up
in the interior natural for use. These goods and truths
stored up in the interior natural are signified in the Word
by remains — or remnant (see n. 468, 530, 560, 561, 660,
661, 1050, 1738, 1906, 2284). But if evil steals the goods
and truths there, and applies them to confirm evils and
falsities, especially if it does this from deceit, then it con-
sumes those remains ; for it then mingles evils with goods
and falsities with truths till they cannot be separated, and
5 then the man is done for. That such things are signified
by theft, may be evident from the mere application of theft
to the things which are of spiritual life. In spiritual life
there are no other riches than the knowledges of good and
truth, and no other possessions and inheritances than the
felicities of life arising from goods and their truths. To
steal those things, is, as said above, theft in the spiritual
sense ; and therefore by thefts, in the Word, nothing else
is signified in the internal sense — as in Zechariah : I lifted
up mine eyes, and saw, and, behold, a flying roll. . . . Then
said he unto me. This is the curse that goeth forth over the
face of the whole earth ; for eifcry one that stcaleth thence,
like it is innocent; and every one that sweareth, like it is
No. 5135 ] CHAPTER XL. VER. I4, 1 5.
innocent. I have sent it forth . , . that it may enter into
the house of the thief, and into the house of him that swear-
eth falsely by Aly name ; and it shall abide in his house,
and shall consume it with the wood thereof and the stones
thereof {v. i, 3, 4). The evil which takes away the re-
mains of good is signified by him that stealeth and by the
house of the thief, and the falsity which takes away the re-
mains of truth is signified by him that sweareth and by the
house of him that sweareth falsely ; the face of the whole
earth stands for the universal church ; therefore it is said
that the curse shall consume the house with the wood there-
of and the stones thereof. The house is the natural mind
or man as to that mind (n. 3128, 3538,4973, 5023) ; wood
is the goods therein (n. 2784, 2812, 3720, 4943) ; and the
stones are truths (n. 643, 1298, 3720). Profanation and 6
hence the taking away of good and truth are signified in the
spiritual sense by the deed of Achan, who took of the de-
voted things a mantle of Shinar, two hundred shekels of
silver, and a wedge of gold, and hid them in the earth in
the midst of his tent, and who was therefore stoned, and
all the things were burned — as is related in Joshua : Jeho-
vah said unto Joshua . . . Israel hath sinned, and they have
even transgressed My covenant which I commanded them ;
for they have even taketi of the devoted thing, and have also
stolen, arid dissembled also, and they have even put it among
their own vessels (vii. 10, 11, 21, 25). By devoted things
were meant falsities and evils, which were in no wise to be
mingled with holy things ; the mantle of Shinar, the shekels
of silver, and the wedge of gold are in the spiritual sense
species of falsity ; hiding them in the earth in the midst of
the tent signified a mingling with holy things. That a tent
stands for what is holy, may be seen above (n. 414, 1102,
1566, 2145, 2152, 3312, 4128, 4391, 4599)- These things
were signified by Israel's stealing, dissembling, and putting
it among their own vessels ; for vessels are holy truths (see
n. 3068, 3079, 3316, 3318). In Jeremiah : I will bring the 7
4i6
GENESIS.
[No. 5135.
calamity of Esau upon him, the time that I shall visit him.
If grape-gatherers came to thee, would they not leave some
gleaning grapes ? if thieves by night, would they not destroy
till they had enough ? I will make Esau bare, I will un-
cover his secret places, and he shall not be able to hide him-
self; his seed is spoiled, and his brethren, and his neighbors,
and he is not (xlix. 8-10) — where Esau stands for the evil
of self-love to which falsities are adjoined (n. 3322). That
this evil consumes the remains of good and truth, is signi-
fied by thieves in the night destroying till they had enough,
and by his seed, his brethren, and his neighbors being
spoiled, and he is not. Seed stands for the truths which are
of faith from charity (n. 1025, 1447, 1610, 1940, 2848,
3038. 331O) 3373) > brethren for the goods which are of
charity (n. 367, 2360, 2508, 2524, 3160, 3303, 3459, 3815,
4121, 4191) ; neighbors stand for the adjoined and re-
8 lated truths and goods which belong to him. Something
similar is said of Esau in Obadiah : If thieves came to thee,
if overthrowers by night, {how art thou cut off!) would they
not steal till they had enough ? if grape-gatherers came to
thee, would they not leave some gleaning grapes f (verse 5.)
Grape-gatherers stand for falsities which are not from evil ;
by those falsities the goods and truths stored up by the Lord
in man's interior natural, that is, remains, are not consumed,
but by falsities derived from evils, which steal truths and
goods and also by sinister applications employ them to
9 confirm evils and falsities. In Joel : A great people and a
strong. . . . They shall run like mighty men ; they shall
climb the wall like men of war ; and they shall march every
one on his ways. . . . They shall run to and fro in the city ;
they shall run upon the wall ; they shall climb up into the
houses; they shall enter in at the windows like a thief {\\.
2, 7, 9). A great people and a strong stands for falsities
fighting against truths (n. 1259, 1260) ; and because they
fight strongly in destroying truths, they are said to be like
mighty men and men of war ; the city through which they
No. 5135.] CHAPTER XL. VER. I4, 1 5.
are said to run to and fro, stands for the doctrinals of truth
(n. 402, 2268, 2449, 2712, 2943, 3216) ; the houses into
which they shall climb, stand for the goods which they de-
stroy (n. 710, 1708, 2048, 2233, 3128, 3652, 3720,4982) ;
the windows at which they shall enter in, stand for things
intellectual and thence reasonings (n. 655, 658, 3391) ;
hence they are compared to a thief, because they take pos-
session of the abode occupied before by truths and goods.
In David : Since thou hatest instruction, and castest My
words behind thee ; if thoti seest a thief thou runnest with
him, and thy portion is with adulterers. Thou openest thy
mouth for evil, and with thy tongue thou framest deceit (Ps.
1. 17-19) — speaking of a wicked person, and running with
a thief meaning to alienate truth from himself by falsity.
In the Apocalypse : They repented not of their murders, nor
of their sorceries, nor of their fornication, nor of their thefts
(ix. 21). Murders stand for evils which destroy truths;
sorceries for falsities therefrom which destroy truths ; forni-
cation for truths falsified ; thefts for goods thus alienated.
In John : Verily, verily,! say unto you, He that eniereth not
by the door into the sheepfold, but climbeth up some other
way, the same is a thief and a robber. But he that entereth
in by the door is the shepherd of the sheep. . . . I am the
door; by Me if any man enter in, he shall be saved, and
shall go in and out, and find pasture. The thief come th not
but to steal, and to kill, and to destroy (x. i, 2, 9, 10). Here
again a thief stands for the evil of merit ; for he who takes
away from the Lord what is His, and claims it for himself,
is called a thief. This evil, because it closes the way and
prevents good and truth from the Lord from flowing in, is
said to kill and to destroy. The same is signified by the
commandment in the Decalogue, Thou shall not steal (Deut.
V. 19 ; see n. 4174). From these things it may be evident
what is signified by the laws enacted in the Jewish Church
in regard to thefts — as in Exodus (xxi. 16; xxii. 1-4:
Deut. xxiv. 7) ; for all the laws in that church, because they
4i8
GENESIS.
[No. 5135.
took their origin from the spiritual world, correspond to
the laws of order which are in heaven.
5136. Out of the land of the He/irews. That this sig-
nifies from the church, namely, that celestial things were
alienated from it by evil, is evident from the signification
of the land of the Hebrews, as the church. The land of
the Hebrews is here the land of Canaan ; for Joseph was
taken away thence. The reason why by the land of Ca-
naan in the Word is signified the church, is, that the church
had been there from the most ancient time : first the Most
Ancient Church, which was before the flood ; next the An-
cient Church, which was after the flood ; afterward the
Second Ancient Church, which was called the Hebrew
Church ; and at length the Jewish Church. And that the
Jewish Church might be instituted there, Abram was com-
manded to betake himself thither out of Syria, and it was
there promised him that that land should be given to his
posterity for an inheritance. This is why by land or earth
in the Word is signified the church, and by the whole earth,
as often in the Word, the universal church ; and also by
the new heaven and the new earth is signified a new church
2 internal and external. The reason that the church was
continued there from the most ancient time, is, that the
man of the Most Ancient Church, who was celestial, was
such that, in all things and each which were in the world
and upon the earth, he saw a representative of the Lord's
kingdom ; the objects of the world and of the earth being
to him the means of thinking about heavenly things.
Thence all the representatives and significatives that were
afterward known in the Ancient Church took their rise ;
for they were collected by those who are meant by Enoch,
and were preserved for the use of posterity (n. 519, 521,
2896). From this it came to pass that every place, and
also every mountain and river in the land of Canaan, where
the most ancient people dwelt, and likewise all the king-
doms round about, became representative ; and because the
No. 5138 ] CHAPTER XL. VER. I4, I5. 419
Word could not be written except by representatives and
significatives, even of places, therefore for the sake of that
end the church was successively preserved in the land of
Canaan ; but after the coming of the Lord it was trans-
ferred elsewhere, because representatives were then abol-
ished. From the foregoing it is plain that by the land of
Canaan, which is here called the land of the Hebrews, is
signified the church ; but see what has been previously ad- 3
duced on these subjects, namely, that the Most Ancient
Church, which was before the flood, was in the land of Ca-
naan (n. 567, 3686, 4447, 4454) ; that part of the Ancient
Church, which was after the flood, was there (see n. 3686,
4447) ; also that a second Ancient Church, which was
called the Hebrew Church, was there (n. 4516, 4517);
that Abram for that reason was ordered to go thither, and
the land was given to his posterity (n. 3686, 4447) ; that
from this the land of Canaan represented the Lord's king-
dom (n. 1607, 3038, 3481, 3705, 4240, 4447) ; and that it
is for this reason that by earth or land in the Word is sig-
nified the church (see n. 566, 662, 1066, 1068, 1262, 1413,
1607, 1733, 1850, 2117, 2118, 3355, 4447, 4535)-
5137. And here also have I done nothing. That this sig-
nifies innocence, is evident without explanation ; for to do
nothing evil, is the part of innocence.
5138. That they should put me into the pit. That this
signifies rejection among falsities, is evident from the sig-
nification of a pit, as falsity (see n. 4728, 4744, 5038).
Evil has been treated of above — that celestial things were
alienated by it (n. 5134, 5135) ; but here falsity is treated
of, for where the one is mentioned in the Word, the other is
mentioned also, that is to say, where evil is mentioned, fal-
sity is also ; because where good is treated of, there also
truth is treated of, in order that there may be a marriage
in all particulars of the Word. For the heavenly marriage
is that of good and truth, but the infernal marriage is that
of evil and falsity ; since where there is evil, there is also
420
GENESIS.
[No. 5138.
falsity, adjoining itself to evil as a wife to her husband ;
and where there is good, there is also truth, because truth
conjoins itself to good as a wife to her husband. Hence
the quality of the faith may be known from the life ; for
good is of the life and truth is of the faith, and conversely
evil and falsity. That there is a marriage in all the partic-
ulars of the Word, may be seen above (n. 683, 793, 801,
2173, 2516, 2712, 4137 at the end).
5139. Verses 16-19. And the prince of the bakers saw
that the interpretation was good, and he said unto Joseph,
I also was in my dream, and, behold, three baskets perfo-
rated were on my head : and in the uppermost basket there
was of all manner of food for Pharaoh, the work of the
baker ; and the birds did eat them out of the basket upon
my head. And Joseph answered and said. This is the in-
terpretation thereof: The three baskets are three days;
within yet three days shall Pharaoh lift up thy head from
ojf thee, and shall hang thee on a tree ; and the birds shall
eat thy flesh from off thee. " And the prince of the bakers
saw " signifies apperception of the sensual subject to the
voluntary part ; " that the interpretation was good " signi-
fies what would happen ; " and he said unto Joseph " sig-
nifies perception of the celestial in the natural ; " I also
was in my dream " signifies prediction ; " and, behold, three
baskets " signifies the successions of things of the will ;
" perforated were on my head " signifies without termina-
tion anywhere in the middle ; " and in the uppermost bas-
ket " signifies the inmost of the voluntary ; " there was of
all manner of food for Pharaoh " signifies full of celestial
good for the nourishment of the natural ; " the work of the
baker " signifies according to every use of the sensual ; " and
the birds did eat them out of the basket upon my head "
signifies that falsity from evil consumed it. "And Joseph
answered and said " signifies revelation from perception
from the celestial in the natural ; " This is the interpreta-
tion thereof" signifies what it had in it; "The three bas-
No. 5141] CHAPTER XL. VER. 16- I9.
421
kets " signifies the successions of things of the will ; " are
three days " signifies even to the last ; " within yet three
days " signifies that in the last ; " shall Pharaoh lift up
thy head from off thee " signifies what is concluded from
what is foreseen ; "and shall hang thee on a tree " signifies
rejection and damnation ; "and the birds shall eat thy flesh
from off thee " signifies that the falsity from evil will con-
sume what is of those sensuals.
5140. And the prince of the bakers saw. That this sig-
nifies apperception of the sensual subject to the voluntary
part, is evident from the signification of seeing, as under-
standing and apperceiving (n. 2150, 2807, 3764, 4723);
and from the signification of the prince of the bakers, as
in general the sensual subject to the voluntary part, and
thus those sensuals (n. 5078, 5082).
5 141. That the interpretation was good. That this sig-
nifies what would happen, is evident from the signification
of interpreting, as what it had in it, or what there was
therein — of which above (n. 5093, 5105, 5107, 5 121) ;
thus also what would happen. That good would happen,
is apperception from the sensual, which is comparatively
obscure. There is really given apperception from the sen-
sual or exterior natural, apperception from the interior nat-
ural, and apperception from the rational ; for when a man
is in interior thought from affection, and withdraws his mind
from sensuals and from the body, he is in rational apper-
ception ; for then the things which are beneath, or which
belong to the external man, are quiescent, and the man is
almost in his spirit. But when man is in exterior thought,
from causes which exist in the world, then his apperception
is from the interior natural, and the rational indeed flows
in, but not with any life of affection. But when man is in
pleasures, and in the enjoyments of the love of the world
and also of the love of self, the apperception is from the
sensual ; for his life is then in externals or in the body, and
admits no more from interiors than may moderate his out-
422
GENESIS.
[No. 5 14 1.
bursts into what is dishonorable and indecorous. The more
external the apperception is, however, the more obscure it
is, because exteriors are comparatively general, since in-
numerable interiors appear as one in the exterior.
5142. And he said unto Joseph. That this signifies per-
ception of the celestial in the natural, is evident from the
signification of saying, in the historic parts of the Word, as
perception — as has been often explained before ; and from
the representation of Joseph, as the celestial in the natural
(see n. 5086, 5087, 5106).
5143. I also was in my dream. That this signifies pre-
diction, is evident from the signification of a dream, as
prediction concerning an event (see n. 5092, 5104, 51 12).
5144. And, behold, three baskets. That this signifies the
successions of the things of the will, is evident from the
signification of three, as what is complete and continuous
even to the end (see n. 2788, 4495, 51 14, 5122), thus what
is successive ; and from the signification of baskets, as things
of the will. That baskets are things of the will, is because
they are vessels to contain food, and because food signifies
celestial and spiritual goods, and these are of the will ; for
all good pertains to the will, and all truth to the under-
standing. As soon as anything comes forth from the will,
it is perceived as good. In what precedes, the sensual
subject to the intellectual part, has been treated of, which
was represented by the butler ; what is now treated of is
the sensual subject to the voluntary part, which is repre-
sented by the baker (see n. 5077, 5078, 5082). What is
successive or continuous in intellectual things was repre-
sented by the vine, its three branches, blossoms, clusters,
and grapes ; and at length the truth which is of the intel-
2 lect was represented by the cup (see n. 5120) ; but what
is successive in things of the will is represented by the
three baskets on the head, in the uppermost of which there
was of all manner of food for Pharaoh, the work of the
baker. By what is successive in things of the will is meant
No. 5I44-] CHAPTER XL. VER. 16-19.
what is successive from the inmosts of man even to his
outermost, in which is the sensual ; for there are steps or
degrees, as of a ladder, from inmosts to outermosts (see
n. 5114). Into the inmost there flows good from the
Lord, and this through the rational into the interior nat-
ural, and thence into the exterior natural or the sensual
distinctly, as it were by steps of a ladder ; and in every
degree it is qualified according to reception. But the fur-
ther nature of this influx and its succession will be shown
in the following pages. Baskets or fruit-baskets signify 3
things of the will, as far as goods are therein, also in other
passages in the Word — as in Jeremiah : Jehovah showed
me, and, behold, two baskets of figs set before the temple of
Jehovah : one basket had very good figs, like the figs that
are first ripe ; and the other basket had very bad figs, which
could not be eaten, they were so bad (xxiv. i, 2). In this
passage basket is expressed by another term in the original,
signifying the voluntary in the natural ; the figs which one
basket had are natural goods ; while those which the other
had are natural evils. And in Moses : When thou art come 4
in unto the land which Jehovah thy God giveth thee . . .
thoji shall take of the first of all the fruit of the ground,
which thou shalt bring in from thy land . . . and thou
shall put it in a basket, atid shalt go unto the place which
Jehovah \_thy God'\ shall choose. . . . And the priest shall
take the basket out of thy hand, and set it down before the
altar of Jehovah thy God (Deut. xxvi. i, 2, 4) ; in this
passage also, basket is expressed by another term, signify-
ing a new voluntary in the intellectual part ; the first of the
fruit of the ground are the goods which are thence. Again, 5
to sanctify Aaron and his sons, Moses was to take unleav-
ened bread, and cakes unleavened mingled with oil, atid
wafers unleavened anointed with oil ; of fine wheaten
flour shalt thou make them. And thou shalt put them into
one basket, and bring them in the basket. . . . Aaroti and
his sons shall eat the flesh of the ram, and the bread that
424
GENESIS.
[No. 5144,
is in the basket, at the door of the tent of meeting (Exod.
xxix. 2, 3, 32). Basket here is expressed by the same term
as in this chapter, signifying the voluntary, in which are the
goods signified by bread, cakes, oil, wafers, flour, and
wheat ; by the voluntary is meant that which contains ; for
goods from the Lord flow into the interior forms of man,
as into their vessels, which forms, if disposed for reception,
6 are the baskets in which those goods are contained. Again,
when a Nazarite was to be initiated, he took a basket of
unleavened bread, cakes of fine flour mi7igled with oil, and
unleavened wafers anointed with oil, and their bread of-
fering, and their drink offerings. . . . And he shall offer
the ram for a sacrifice of peace offerings unto Jehovah, with
the basket of unleavened bread. . . . And the priest shall
take the sodden shoulder of the ram, and one unleavened
cake out of the basket, and one unleavened wafer, and shall
put them upon the hand of the Nazarite . . . and the priest
shall wave them for a wave offering before Jehovah (Num.
vi. 15, 17, 19, 20). In this passage also, basket stands for
the voluntary as that which contains ; the cakes, the wafers,
the oil, the bread offering, the sodden shoulder of the ram,
are the celestial goods which were represented ; for the
7 Nazarite represented the celestial man (n. 3301). At that
time such things to be used in worship were carried in bas-
kets or hand baskets, as was also the kid of the goats by
Gideon, which he brought forth to the angel under the oak
(Judges vi. 19) ; and this for the reason that baskets or
hand baskets represented things that contain, and what was
in those baskets the things that are contained.
5145. Perforated were on my head. That this signifies
without termination anywhere in the middle, is evident from
the signification of perforated, as open from highest to low-
est, thus not closed, and accordingly without termination
anywhere in the middle ; and from the signification of the
head, as the interiors, especially those of the will ; for in
the head are all substances and forms in their beginnings,
No. SI45-] CHAPTER XL. VER. l6- I9.
425
and therefore all sensations tend thither and there present
themselves, and thence all acts descend and take their ori-
gin. It is plain that the faculties of the mind, which are of
the understanding and the will, are there ; and therefore by
the head are signified the interiors. Those baskets repre-
sented the things which are in the head. The sensuals 2
which are subject to the voluntary part are now treated of,
and by the baskets perforated on the head is signified that
the interiors were without termination anywhere in the mid-
dle, and for this reason those sensuals were rejected and
damned — as will be seen in what follows. But it may be
well to state what is meant by being without termination
anywhere in the middle. Man's interiors are distinguished
into degrees, and in each degree the interiors are termi-
nated, and by termination separated from the lower degree ;
thus from the inmost to the outermost. The interior ra-
tional constitutes the first degree ; in this are the celestial
angels, or, in this is the inmost or third heaven. The ex-
terior rational makes another degree ; in this are the spir-
itual angels, or, in this is the middle or second heaven.
The interior natural makes a third degree ; in this are good
spirits, or the lowest or first heaven. The exterior natural,
or the sensual, makes a fourth degree ; and in this is man.
These degrees in man are most distinct. Thence it is that 3
man as to his interiors, if he lives in good, is a heaven in
least form, or, that his interiors correspond to the three
heavens ; and thence it is that man after death can, if he
has lived a life of charity and love, be transferred even into
the third heaven. But that he may be such, it is necessary
that all the degrees in him should be well terminated, and
thus by means of terminations be distinct from one an-
other ; and when they are terminated, or by means of ter-
minations are made distinct from one another, every degree
is then a plane, in which the good which flows in from the
Lord rests, and where it is received. Without those degrees
as planes, good is not received, but flows through, as through
426
GENESIS.
[No. 5145.
a sieve or a perforated basket, even to the sensual ; and
then, not being directed to anything on its way, it is changed
into what is filthy, which appears to those who are in it as
good, namely, into the enjoyment of the love of self and of
the world, consequently into the enjoyment of hatred, re-
venge, cruelty, adultery, and avarice, or into mere volup-
tuousness and luxuriousness. This is the case if the things
of man's will are without termination anywhere in the mid-
4 die, or if they are perforated. Whether there are termina-
tions and consequent planes may also be known ; for the
perceptions of good and truth, and those of conscience,
indicate it. With those who have perceptions of good and
truth, as have the celestial angels, the terminations are from
the first degree to the last ; as without the terminations of
each degree, such perceptions cannot be given. In regard
to those perceptions, see above (n. 125, 202,495, 503>5^Ij
536, 597. 607, 784, 865, 895, 1121, 1383, 1384, 1387, 1919,
2144, 2145, 2171, 2515, 2831). With those also who have
conscience, as the spiritual angels have, there are termina-
tions, but from the second degree or from the third to the
last, the first degree being closed to them. It is said, from
the second degree or from the third, because conscience is
twofold, interior and exterior ; interior conscience is that
of spiritual good and truth, exterior conscience is that of
what is just and right. Conscience itself is an interior plane,
in which the influx of the Divine good terminates. But
they who have no conscience have not any interior plane
which receives influx ; and with them good flows through
even to the exterior natural or natural sensual ; and it is
there turned, as was said, into filthy enjoyments. Some-
times they appear to have a pain as of conscience, but it is
not conscience ; it is a pain arising from the deprivation of
their enjoyment, as of honor, gain, reputation, life, pleas-
ures, or the friendship of such as themselves ; and this is
because the terminations are in such enjoyments. From
these things it may be evident what is signified in the spir-
No. 5145 ] CHAPTER XL. VER. 16- I9. 427
itual sense by the perforated baskets. In the other life es- S
pecially, it is discerned whether the things of one's will
have or have not been terminated. With those in whom
they have been terminated, there is a zeal for spiritual good
and truth, or for what is just and right ; for they have done
good for the sake of good or for the sake of truth, and have
acted justly for the sake of what is just or right, and not for
the sake of gain, honor, and the like. All those with whom
the interiors of the will have been terminated are taken up
into heaven, for the Divine that flows in can lead them ;
whereas all those with whom the interior things of the will
have not been terminated, betake themselves into hell ; for
the Divine flows through, and is turned into what is infer-
nal, just as when the heat of the sun falls upon foul excre-
ments, from which arises a noisome stench. Consequently,
all who have had conscience are saved ; but they who have
had no conscience cannot be saved. The things of the will 6
are said to be perforated, or not terminated, when there is
no affection for good and truth, or for what is just and right,
and when these things are regarded as comparatively worth-
less or as nothing, or are valued solely for the sake of se-
curing gain or honor. The affections are what terminate
and close, and are therefore called bonds — affections for
good and truth internal bonds, and affections for evil and
falsity external bonds (n. 3835). Unless affections for evil
and falsity were bonds, the man would be insane (n. 4217) ;
for insanities are nothing else than the loosenings of such
bonds, and thus they are non-terminations therein ; but
since in these bonds there are no internal ones, there is
therefore inward insanity as to the thoughts and the aff"ec-
tions, which is kept from bursting forth by the restraint of
external bonds, such as aff'ections for gain and honor, and
for reputation as a means of acquiring them, and the con-
sequent fear of the law and of the loss of life. This was
represented in the Jewish Church by. Every open vessel
which hath no covering bound with cord upon it, is unclean
428
GENESIS.
[No. 5145.
7 (Num. xix. 15). The same is signified also by works full
of holes in Isaiah : They that make thread of silk, and they
that weave works full of holes, shall be ashamed. And her
foundations shall be broken in pieces, all they that work for
hire shall be grieved in soul (xix. 9, 10) ; and by holes in
Ezekiel : The spirit brought me to the door of the court;
and when I looked, behold a hole in the wall. Then said he
unto me . . . Dig noiv in the wall ; and when I had digged
in the wall, behold a door. And he said unto me. Go in
and see the \7vicked'\ abominations that they do here. So
I went in and saw ; and behold every form of creeping things,
and abominable beasts, and all the idols of the house of
Israel, portrayed upon the wall round about (viii. 7-10).
5146. And in the uppermost basket. That this signifies
the inmost of the voluntary, is evident from the significa-
■ tion of a basket, as the voluntary — of which above (see
n. 5144) ; and from the signification of uppermost, as in-
most (n. 2148, 3084, 4599). That uppermost is inmost, is
what is interior with man who is in space, appears as higher,
and what is exterior as lower ; but when the idea of space
is put off, as is the case in heaven and also in the interior
thought of man, then is put off the idea of what is high and
low ; for height and depth come from the idea of space.
In the interior heaven indeed, there is no idea of interior
and exterior, because something of space adheres to this
idea also ; but there is the idea of more perfect or more
imperfect state ; for interiors are in a more perfect state
than exteriors, because interiors are nearer to the Divine,
and exteriors are more remote from it. This is the reason
2 that uppermost signifies inmost. But still no one can ap-
prehend what interior is in respect to exterior, unless he
knows how it is with degrees — in regard to which see
above (n. 3691, 4154, 5114, 5145)' Man has no other
conception concerning what is interior and hence more
perfect, than as concerning what is purer in continual dim-
inution ; but what is purer and what is grosser are given in
No. 5147 ] CHAPTER XL. VER. 16-I9. 429
one and the same degree, as well according to extension
and compression, as according to the determinations and
also the insertions of things of the same or different kinds.
As such is the idea concerning the interiors of man, it can-
not be otherwise apprehended than that exteriors cohere
with interiors by continuance, and so act altogether as one ;
but if a genuine idea is formed concerning degrees, it can
then be apprehended how interiors and exteriors are dis-
tinct one from the other, and that they are so distinct that
interiors can exist and subsist without exteriors, but exte-
riors in no wise without interiors. It may be apprehended,
too, how it is with the correspondence of interiors in exte-
riors, and also how exteriors can represent interiors. This
is the reason that the learned can treat only hypothetically
of the intercourse between the soul and the body ; and in-
deed that many of them believe life to be in the body it-
self; and so that when the body dies, they will die as to
interiors also, on account of their coherence with the body,
when yet it is only the exterior degree that dies, the inte-
rior degree then surviving and living.
5147. There was of all manner of food for Pharaoh.
That this signifies full of celestial good for the nourishment
of the natural, is evident from the signification of food, as
celestial good — of which presently ; and from the repre-
sentation of Pharaoh, as the interior natural (see n. 5080,
509s), and also the natural in general ; for the interior and
the exterior natural make one when they correspond ; and
because food is for nourishment, by. There was of all man-
ner of food for Pharaoh, is signified full of celestial good
for the nourishment of the natural. It is said that this food
was in the uppermost basket ; and by this is signified that
the inmost of the voluntary was full of celestial good. For
good from the Lord flows in through man's inmost, and
thence by degrees as by the steps of a ladder to exteriors ;
for the inmost is relatively in the most perfect state, and
therefore can receive good immediately from the Lord, as
430
GENESIS.
[No. 5147.
the lower degrees cannot. If lower degrees received good
from the Lord immediately, they would either obscure it or
2 pervert it, for they are relatively more imperfect. As re-
gards the influx of celestial good from the Lord, and its
reception, it should be known that man's voluntary receives
good, and his intellectual receives truth, and that the intel-
lectual can by no means receive truth so as to appropriate
it, unless at the same time the voluntary receives good, and
so also the converse ; for the one thus flows into the other,
and disposes it to receive. Intellectual things may be com-
pared to forms which are continually varying, and the things
of the will to harmonies resulting from the variation ; con-
sequently, truths may be compared to variations, and goods
to the enjoyments therefrom ; and as this is eminently the
case with truths and goods, it may be evident that the one
cannot be given without the other, and also that the one
3 cannot be produced but by the other. That food signifies
celestial good, is because the food of angels is nothing else
than the goods of love and of charity, by which they are
not only vivified, but also recreated. Those goods in act,
or the exercise of them, serve especially for their recrea-
tion ; for they are their desires ; and that desires when
realized in act, afl"ord recreation and life, is well known.
That such goods yield nourishment to the spirit of man,
while material food yields nourishment to his body, may be
evident also from this, that food without enjoyment con-
duces little to nourishment, but when enjoyed it nourishes.
Enjoyments are what open the passages, or ducts, which
receive the food and convey it into the blood ; but lack of
enjoyment closes them. Those enjoyments with angels are
the goods of love and of charity, which may thence be in-
ferred to be spiritual food corresponding to earthly food.
4 As goods are food, so also truths are drink. Food is men-
tioned in many places in the Word, and one who is not ac-
quainted with the internal sense cannot know but that
ordinary food is there meant, when in reality it is spiritual
No. 5«47 ] CHAPTER XL. VER. 16-I9.
food — as in Lamentations : All her people sigh, ihey seek
dread ; they have given their desirable thitigs for food, to re-
fresh the soul (i. 1 1 ) . In Isaiah : Ho, every one that thirst-
eth, come ye to the waters, and he that hath no silver ; come
ye, buy and eat; yea, come, buy wine and milk without sil-
ver and without price (Iv. i). In Joel: The day of Jeho-
vah is near, and as devastation from the Thunderer shall it
come. Is not the food cut off before our eyes, yea, gladness
and joy from the house of our God f The seeds are rotten
under their clods ; the garners are laid desolate, the barns
are broken down, for the corn is withered (i. 15-17). In
David : Our garners are full, affording all manner of food ;
our flocks bring forth thousands and ten thousands in our
streets. . . . There is no outcry in our streets ; happy is the
people that is in such a case (Ps. cxliv. 13-15). Again:
These wait all upon Thee, that Thou may est give them their
food in due season. Thou givest them, they gather ; Thou
openest Thy hand, they are satisfied with good (Ps. civ. 27,
28). In these passages celestial and spiritual food is meant 5
in the internal sense, while material food is meant in the
literal sense. From this it is plain in what manner the in-
teriors and exteriors of the Word, or those things in it be-
longing to the spirit and those belonging to the letter, cor-
respond to each other ; so that while man understands the
passages according to the sense of the letter, the angels
with him understand them according to the spiritual sense.
The Word was so written as to serve not only the human
race, but also heaven ; for which reason all the expressions
in it are significative of heavenly things, and everything
representative of them, and this even to the least iota. That 6
food in the spiritual sense is what is good, the Lord also
plainly teaches, in John : Labor not for the meat which per-
isheth, but for that meat which endureth unto everlasting
life, which the Son of Man shall give unto you (vi. 27).
Again : My flesh is meat indeed, and My blood is drink in-
deed (vi. 55) — where flesh is the Divine good (n. 3813),
432
GENESIS.
[No. 5147.
and blood is the Divine truth (n. 4735). And again : Jesus
said unto His disciples, I have meat to eat thai ye know not
of. Therefore said the disciples one to another, Hath any
man brought Him aught to eat? Jesus saith unto them,
My meat is to do the will of Him that sent Me, and to ac-
complish His work (iv. 32-34). To do the will of the
Father, and to accomplish His work, is the Divine good in
act or exercise, which in the genuine sense is food, as was
said above.
5148. 77/1? work of the baker. That this signifies ac-
cording to every use of the sensual, is evident from the sig-
nification of work, as according to every use — of which
hereafter ; and from the signification of a baker, as the sen-
sual subject to the voluntary part (see n. 5078, 5082).
That work is use, is because it is predicated of the volun-
tary, or of the sensual subject to the voluntary part ; and
whatever is done by that, and can be called a work, must
be a use. All the works of charity are nothing else, for they
are works from the will, wliich are uses.
5 149. And the birds did eat them out of the basket upon
my head. That this signifies that falsity from evil consumed
it, is evident from the signification of birds, as intellectual
things, and also thoughts, and consequently the things
thence derived — namely, in the genuine sense truths of
every kind, and in the opposite sense falsities (see n. 40,
745, 776, 778, 866, 988, 3219) ; and from the signification
of eating, as consuming — in the original also, the word
to eat meaning to consume ; and from the signification of
a basket, as the voluntary (n. 5144, 5146), here evil from
the voluntary, because the basket was perforated (n. 5145).
From this it follows that by the birds eating out of the
basket upon the head, is signified that the falsity of evil
2 consumed. There is falsity from a twofold origin — falsity
of doctrine, and falsity of evil. Falsity of doctrine does
not consume good, for a man may be in falsity of doctrine,
and yet in good — whence it is that men of every doctrine,
No. 5 1 49-] CHAPTER XL. VER. 16-I9.
433
even Gentiles, are saved ; but falsity of evil is what con-
sumes good, evil being the very opposite to good. Yet by
itself evil does not consume good, but by means of falsity,
since falsity attacks the truths which belong to good ; for
truths are as it were outworks within which is good. These
outworks are stormed by falsity, and when these are carried,
good is given over to destruction. One who does not know 3
that birds signify intellectual things, cannot know but that
where birds are mentioned in the Word, either birds are
meant, or else they are used by way of comparison, as in
common speech. No one can know, except from the in-
ternal sense, that by birds are meant those things which are
of the understanding, such as thoughts, ideas, reasonings,
principles, consequently truths or falsities — as in Luke :
The kingdom of God is like unto a grain of mustard seed,
which a man took, and cast into his garden ; and it grew
and became a great tree ; so that the birds of the heaven
lodged in the branches of (xiii. 19) — the birds of the
heaven here standing for truths. In Ezekiel : // shall be a a
goodly cedar ; and under it shall dwell every bird of every
wing; in the shadow of the branches thereof shall they dwell
(xvii. 23) — bird of every wing standing for truths of every
kind. And again : Asshur was a cedar in Lebanon. All the
birds of the heavens made their nests in his boughs, ajid un-
der his branches all the beasts of the field brought forth, and
under his shadow dwelt all great nations (xxxi. 3, 6) —
birds of the heavens in like manner standing for truths.
Again : Upon his ruin all the birds of the heavens shall S
dwell, and all the wild animals of the field shall be upon his
branches (xxxi. 13) — where birds of the heavens stand for
falsities. In Daniel : Nebuchadnezzar saw in a dream, and,
behold, a tree in the midst of the earth. . . . The beasts of
the field had shadow under it, and the birds of the heaven
dwelt in the boughs thereof {iv. 10, 12, 18) — where again
birds of the heaven stand for falsities. In Jeremiah : I be- 6
held, and, lo, there was no man, and all the birds of the
434
GENESIS.
[No. 5149.
heaven were fled (iv. 25) — no man, standing for no good
(n. 4287), and the birds of the heaven which were fled, for
truths that were dissipated. Again : From the fowl of the
heavens, even to the beast, they are fled, they are gone (ix.
10) — where the meaning is similar. And in Matthew:
The sower went forth to sow ; and . . . some \jeeds'\ fell
upon the hard way, and the birds came and devoured them
(xiii. 3, 4) — where birds stand for reasonings, and also
falsities. The meaning is similar in many other passages.
5150. And Joseph answered and said. That this signi-
fies revelation from perception, from the celestial in the
natural, is evident from the signification of answering and
saying, as revelation from perception — of which above (see
n. 5 121) ; and from the representation of Joseph, as the
celestial in the natural (n. 5086, 5087, 5106). That Jo-
seph here is the celestial in the natural, is because the sub-
ject is here the natural. In regard to the celestial and the
spiritual the case is this : the celestial itself and the spiri-
tual itself which flow into heaven from the Divine of the
Lord, dwell principally in the interior rational ; for there
the forms are more perfect, and accommodated to recep-
tion ; but still, the celestial and spiritual from the Divine
of the Lord flow into the exterior rational also, and like-
wise into the natural ; and this both mediately and im-
mediately — mediately through the interior rational, and
immediately from the Lord's Divine itself. That which
flows in immediately disposes, and that which flows in me-
diately is disposed. This is the case in the exterior rational,
and in the natural ; and hence it may be evident what is
2 meant by the celestial in the natural. The celestial is from
the Divine good, and the spiritual is from the Divine truth,
both of them from the Lord ; which when in the rational
are called the celestial and the spiritual in the rational ;
and when in the natural, the celestial and the spiritual in
the natural. By the rational and the natural is meant the
man himself, as far as he is formed to receive the celestial
No. 5ISS ] CHAPTER XL. VER. l6- I9,
435
and the spiritual ; but by the rational is meant his internal
and by the natural his external. By influx and according
to reception, man is called celestial or spiritual — celestial
if the Lord's Divine good is received in the voluntary part,
spiritual if in the intellectual part.
5151. This is the interpretatio7i thereof. That this signi-
fies what it had in it, is evident from the signification of in-
terpretation, as what it has in it, or what is therein — of
which above (n. 5093, 5105, 5107).
5152. The three baskets. That this signifies the succes-
sions of the things of the will, is evident from the significa-
tion of three baskets, as the successions of the things of the
will — of which above (n. 5144).
5153. Are three days. That this signifies even to the
last, is evident from the signification of three, as one period,
and its continuation from beginning to end, thus even to
the last (n. 2788, 4495, 5122).
5154. Within yet three days. That this signifies what
is in the last, is evident from what was said just above (see
n. 5152) about the signification of three.
5155. Shall Pharaoh lift up thy head from off thee. That
this signifies what is concluded from what is foreseen, is
evident from the signification of lifting up the head, as what
is provided and thence concluded, or what is concluded
from what is provided — of which above (n. 5124) ; but
here from what is foreseen, because it follows that the baker
should be hanged on a tree, by which is signified rejection
and damnation. The reason why what is concluded from
what is foreseen, not from what is provided, is signified, is,
that providence is predicated of good, but foresight of evil ;
for all good flows in from the Lord, wherefore it is provided ;
but all evil is from hell, or from the proprium of man which
makes one with hell ; wherefore it is foreseen. Providence
in regard to evil is nothing else than the direction or deter-
mination of evil to less evil, and as far as possible to good ;
but the evil itself is foreseen. Here therefore, because the
436
GENESIS.
[No. 5155.
sensual subject to the voluntary part is treated of and its
rejection on account of evil, it is foresight that is signified.
5156. Atid shall hang thee on a tree. That this signifies
rejection and damnation, is evident from the signification
of being hanged on a tree, as rejection and damnation ; for
hanging on a tree was a curse, and a curse is rejection from
the Divine, consequently damnation. That hanging on a
tree was a curse, is evident in Moses : If a man have com-
mitted a sin worthy of death, and he be put to death, and
thou hang him on a tree, his body shall not remain all night
upon the tree, but thou shall surely bury him the same day ;
for he that is hanged is the curse of God ; that thou defile
not the land which Jehovah thy God give th thee for an in-
heritance (Deut. xxi. 22, 23). That he should not remain
all night upon the tree, signified perpetual rejection ; for
in the evening the day began anew, and therefore unless
they who were hanged had been rejected before evening,
it would have represented that evil was not rejected, and
consequently that the land was not freed from it, but was
defiled ; wherefore it is added. That thou defile not the land
which Jehovah thy God giveth thee for an inheritance. That
they who were hanged remained until evening and no
longer, may be seen in Joshua (viii. 29 ; x. 26). With the
Jewish nation were ^two principal modes of punishment,
stoning and hanging. Stoning was on account of falsity,
and hanging on a tree on account of evil ; and this because
stone is truth (see n. 643, 1298, 3720), and in the opposite
sense falsity ; and wood is good (n. 2784, 2812, 3720), and
in the opposite sense evil. Wherefore in the prophetic
Word mention is occasionally made of committing adultery
with stone and wood, whereby is signified the perversion of
truth, or falsity, and the adulteration of good, or evil.
5157. And the birds shall eat thy flesh from off thee.
That this signifies that the falsity of evil will consume what
is of those sensuals, is evident from the signification of eat-
ing, as consuming — of which above (n. 5149) ; and from
No. 5157.]
CHAPTER XL. VER. 16-I9.
437
the signification of birds, as falsity — of which also above
(n. 5149) ; and from the signification of flesh, as good (see
n. 3812, 3813), and hence in the opposite sense evil —
most of the expressions in the Word having also an oppo-
site sense, which is known from their signification in the
genuine sense ; and from the signification of from off thee,
as from the sensuals subject to the voluntary part, since
these are represented by the baker (n. 5078, 5082). That
these were evil, and therefore to be rejected, is evident
from what has preceded. How it is in regard to this —
that the sensuals subject to the intellectual part, represented
by the butler, were retained, and that the sensuals subject
to the voluntary part, represented by the baker, were re-
jected— is an arcanum which without illustration cannot
be comprehended, but what follows may help to throw light
upon it. By sensuals are meant those knowledges and those
enjoyments which have been insinuated through the five
external or bodily senses into man's memory and into his
lusts, and which together constitute the exterior natural,
from which man is called a sensual man. Those knowl-
edges are subject to the intellectual part, but the enjoy-
ments to the voluntary part ; the knowledges also have re-
lation to truths which are of the understanding, and the
enjoyments to goods which are of the will ; the former are
what are represented by the butler and were retained, and
the latter are what are represented by the baker and were
rejected. The reason why the former were retained is,
that they could accord awhile with intellectual things ; and
the reason why the latter were rejected is, that they could
not possibly accord. For the voluntary in the Lord, Who
is the subject here in the supreme internal sense, was Di-
vine from conception, and was the Divine good itself; but
the voluntary which He had by birth from the mother was
evil : wherefore this had to be rejected, and in its place a
new one procured from the Divine voluntary by means of
the intellectual, or, from the Divine good by means of the
438
GENESIS.
[No, 5157.
Divine truth, thus from His own proper power. This is
the arcanum described here in the internal sense.
5158. Verses 20-23. it came to pass on the third
day, which was Pharaoh's birthday, that he made a feast
unto all his servants; and he lifted up the head of the prince
of the butlers atid the head of the prince of the bakers, in
the midst of his servants. And he restored the prince of
the butlers unto his butlership ; and he gave the cup into
Pharaoh's hand : but he hanged the prince of the bakers ;
as Joseph had interpreted to them. Yet did not the prince
of the butlers remember Joseph, but forgat him. " And it
came to pass on the third day " signifies in the last ; "which
was Pharaoh's birthday " signifies when the natural was re-
generated ; " that he made a feast unto all his servants "
signifies initiation and conjunction with the exterior nat-
ural ; " and he lifted up the head " signifies according to
what was provided and foreseen ; " of the prince of the
butlers and the head of the prince of the bakers " signifies
concerning the sensuals subject to both parts, the intellect-
ual and the voluntary ; " in the midst of his servants " sig-
nifies which were among those things that were in the exte-
rior natural. " And he restored the prince of the butlers
unto his butlership " signifies that the sensuals of the intel-
lectual part were received and made subordinate ; " and he
gave the cup into Pharaoh's hand " signifies subservient to
the interior natural ; " but he hanged the prince of the
bakers " signifies that the sensuals of the voluntary part
were rejected ; " as Joseph had interpreted to them " sig-
nifies prediction from the celestial in the natural. " Yet
did not the prince of the butlers remember Joseph " signi-
fies that there was not as yet conjunction in every way with
the celestial of the natural ; " but forgat him " signifies
removal.
5159. And it came to pass on the third day. That this
signifies in the last, is evident from the signification of the
third day, as the last of a state, for day is state (see n. 23,
No. SI 59 ] CHAPTER XL. VER, 2O-23.
439
487, 488, 493, 893, 2788, 3462, 3785, 4850), and third is
what is complete, thus the last (n. 1825, 2788, 4495). By
the last of a state is meant when a prior state comes to an
end, and a new one begins. A new state begins in the man
who is being regenerated, when the order is changed, as
takes place when interiors obtain dominion over exteriors,
and the exteriors begin to serve the interiors, both as to
what is intellectual and as to what is voluntary. This is
perceived in those who are being regenerated, from there
being something which inwardly dissuades from letting sen-
sual enjoyments and corporeal or earthly pleasures rule, and
win over intellectual things to their side to confirm them ;
and when this is the case, the prior state is in its last, and
the new state in its first. Such is the signification of, on
the third day. With every man, whether regenerated or 2
not, there exist changes of state, and also inversions ; but
in one way with those who are being regenerated, and in
another way with those who are not being regenerated.
With those who are not being regenerated, those changes
or inversions are owing to causes in the body, and to causes
in civil life. The causes in the body are the lusts which
come with the time of life and pass away with the time of
life, and also reflections on the health of the body and long
life in the world ; the causes in civil life are apparent out-
ward restraining of lusts, chiefly in order to acquire the
reputation of being wise and loving justice and goodness,
for the end of attaining honors and gain. With those who
are being regenerated, however, the changes or inversions
are effected by reason of spiritual causes, which proceed
from goodness and justice itself; and when man begins to
be affected with this, he is then in the end of a prior state,
and in the beginning of a new one. But as few can know 3
how these things are, it will therefore be well to illustrate
the matter by an example. He who does not suffier him-
self to be regenerated, loves the things of the body for the
sake of the body, and for no other end, so also the world
440
GENESIS.
[No. 5159.
for the sake of the world ; nor does he go higher, because
in heart he denies all that is higher or interior. But on
the other hand one who is being regenerated, likewise loves
the things of the body, and also the things of the world,
but for a higher or an interior end ; for he loves the things
of the body for the end that there may be a sound mind
in a sound body, and he loves his mind and its soundness
for the sake of an end still more interior — that he may
have a relish for good and may understand truth. He too,
like others, loves the things of the world ; but he loves
them for the sake of the end that by the world, its wealth,
possessions, and honors, he may have the means of doing
4 what is good and true, and what is just and right. From
this example may be known the quality of the one and
the quality of the other, and that in outward form they ap-
pear alike, but that in the internal they are wholly unlike.
Thus also it may be evident what are the causes, and of
what quality, that produce changes and inversions of state,
both in those who are being and in those who are not being
regenerated ; and thence it may also be known that in the
regenerate interiors have dominion over exteriors, while in
the unregenerate exteriors have dominion over interiors.
The ends in man are what rule, for the ends subordinate
and subject to themselves all things in man. His very life
is from no other source than the end, because the end is
always his love.
5160. Which was Pharaoh's birthday. That this sig-
nifies when the natural was regenerated, is evident from the
signification of being born, as being regenerated — of which
hereafter ; and from the representation of Pharaoh, as the
interior natural (see n. 5080, 5095), here the natural in
general, because with the regenerate the interior and the
exterior natural act as one by correspondence. To be born
is to be regenerated, because spiritual things are meant in
the internal sense, and spiritual birth is regeneration, which
is also called re-birth ; wherefore when birth is mentioned
No. 5162.] CHAPTER XL. VER. 20-2$.
441
in the Word, no other birth is understood in heaven than
that which is effected by water and the spirit, that is, by
faith and charity ; since it is by his being re-born or regen-
erated, that man becomes man, and is wholly distinguished
from the brutes ; for he then becomes a son and heir of
the Lord's kingdom. That spiritual births are signified by
the births which are mentioned in the Word, may be seen
above (n. 1145, 1255, 3860, 3868, 4070, 4668).
5 161. T/ia/ he made a feast ii7ito all his servants. That
this signifies initiation and conjunction with the exterior
natural, is evident from the signification of a feast, as ini-
tiation to conjunction (see n. 3832), and also conjunction
by love, and appropriation (n. 3596) ; and from the signi-
fication of servants, as the things of the exterior natural.
For when man is being regenerated, lower things are sub-
ordinated and subjected to higher, or exterior to interior,
the exterior things then becoming servants, and the inte-
rior, masters. Such is the signification of servants in the
Word — as may be seen above (n. 2541, 3019, 3020) ; but
they become servants according as they are loved by the
Lord ; for it is mutual love which conjoins, and which
causes service to be felt, not as servitude, but as compli-
ance from the heart ; for good flows in from the interior,
and produces there such enjoyment. Feasts were celebrated
in old time for various reasons, and by them was signified
initiation into mutual love, and thus conjunction. They
were also celebrated on birthdays ; and they then repre-
sented new birth, or regeneration, which is conjunction of
the interiors with the exteriors in man by love, conse-
quently conjunction of heaven with the world in him ; for
what is worldly or natural in man is then conjoined with
what is spiritual and celestial.
5162. And he lifted tip the head. That this signifies ac-
cording to what is provided and foreseen, is evident from
the signification of lifting up the head, as what is concluded
from what is provided, and also from what is foreseen —
442
GENESIS.
[No. 5162.
of which above (n. 5124, 5155). It was provided in re-
spect to the sensual subject to the intellectual part, and
retained as good, which is represented by the butler ; and
it was foreseen in respect to the sensual subject to the vol-
untary part, and rejected as evil, which is represented by
the baker. For good is provided and evil is foreseen, be-
cause all good is from the Lord, and all evil is from hell,
or from man's proprium. That man's proprium is nothing
but evil, may be seen above (n. 210, 215, 694, 874-876,
987, 1023, 1044, 1047, 1581, 3812, 4328).
5163. Of the prince of the butlers and the head of the
prince of the bakers. That this signifies concerning the
sensuals subject to both parts, the intellectual and the vol-
untary, is evident from the representation of the butler, as
the sensual subject to the intellectual part (see n. 5077,
5082) ; and from the representation of the baker, as the
sensual subject to the voluntary part (n. 5078, 5082).
5164. In the midst of his servants. That this signifies
which were among those things that were in the exterior
natural, is evident from the signification of in the midst, as
among them ; and from the signification of servants, as the
things in the exterior natural — of which just above (see
n. 5 161). In the Word all things are called servants which
are beneath, and are hence subordinate and subject to what
is higher, just as those things which are of the exterior nat-
ural, or the sensuals therein, are in respect to the interior
natural ; and the things of the latter are also called ser-
vants in respect to the rational ; and consequently the
whole and every part of man, as well his inmosts as his
outmosts, are called servants in respect to the Divine, for
2 this is supreme. The servants here, in the midst of whom
Pharaoh the king executed judgment upon the butler and
the baker, were the princes and grandees of the palace ;
and the reason why these, like other subjects of every con-
dition, are called servants in respect to the king — as is
also the case in every kingdom at this day — is, that roy-
No. 5165.] CHAPTER XL. VER. 20 -2 3.
443
alty represents the Lord as to Divine truth (see n. 2015,
2069, 3009, 3670, 4581, 4966, 5068), in respect to Whom,
all are alike servants, whatever their condition may be ;
and in the Lord's kingdom or heaven, they who are the
greatest there, that is, they who are inmost, are servants
more than others, because they are in the greatest obedi-
ence, and in deeper humiliation than the rest ; for these
are they who are meant by the least that shall be greatest,
and by the last that shall be first : The first shall be last,
and the last shall be first (Matt. xix. 30 ; xx. 16 : Mark x.
31 : Luke ix. 48). He that is least among you . . . the
same shall be great (Luke ix. 48) ; and also by the great
who should be ministers, and by the first who should be
servants : Whosoever would be great among you, shall be
your minister ; and whosoever would be first of you, shall
be servant of all (Mark x. 44 : Matt. xx. 26, 27). They 3
are called servants in respect to the Divine truth which is
from the Lord, and ministers in respect to the Divine good
which is from Him. The reason of the last who are first
being servants more fully than others is, that they know,
acknowledge, and perceive, that the all of life, and hence
the all of power which they have, is from the Lord, and
not at all from themselves ; while they who do not perceive
this, because they do not so acknowledge, are also servants,
yet more in acknowledgment of the lips than of the heart.
They too who are in what is contrary, call themselves ser-
vants in respect to the Divine ; but still they wish to be
masters ; for they are indignant and angry if the Divine
does not favor them, and as it were obey them ; and at
length they are opposed to the Divine, and derogate all
power from the Divine, and attribute everything to them-
selves. There are many of this character within the church,
who deny the Lord, and say they acknowledge one supreme
Being.
5165. And he restored the prince of the butlers unto his
butlership. That this signifies that the sensuals of the in-
444
GENESIS.
[No. 5165.
tellectual part were received and made subordinate, is evi-
dent from the representation of the prince of the butlers,
as in general the sensuals subject to the intellectual part —
of which above ; and from the signification of restoring
unto his butlership, as reducing to order under the intellec-
tual. That restoring to one's place is reducing to order so
as to be in the last place, may be seen above (n. 5125). It
is here said, unto the butlership, because the butlership and
the things relating to it, such as wine, new wine, strong
drink, and water, are predicated of what belongs to the
understanding, as also is drinking (see n. 3069, 3168, 3772,
4017) ; hence it is plain that by restoring the prince of the
butlers unto his butlership is signified reducing to order
the sensuals of the intellectual part, and thus receiving them
and making them subordinate. Those sensuals are received
and made subordinate, when they minister, and serve as
means to interior things, as well for producing in act as for
seeing inwardly ; for in the sensuals of the exterior natural
man sees interior things almost as he sees affections in the
face, and those still more interior in the eyes. Without
such an interior face, or without such a plane, man in the
body cannot think at all of what is above sensuals ; for he
sees what is above as one sees the affections and thoughts
of another in his face, not attending to the face itself ; and
as when one hears another speak, not attending to the words,
but to the sense of what is said, the sound of the words
being a plane in which that sense is. It is similar with the
exterior natural ; unless this served interior things for a
plane in which they might see themselves as in a mirror,
man could not think at all ; and therefore this plane is
formed first, even from infancy. But these matters are un-
known, because what exists interiorly in man does not come
to view except by interior reflection. The quality of the
exterior natural is obvious in the other life, for the faces of
spirits and angels are formed from it and according to it.
In the light of heaven the interiors, and especially the in-
No. Si68.] CHAPTER XL. VER. 20-2^.
445
tentions or ends, shine forth through that face. If love to
the Lord and charity toward the neighbor have formed the
interiors, then from them there is a splendor in the face,
and the face itself is love and charity in form ; but if love
of self and of the world, and hence hatred, revenge, cruelty,
and the like have formed the interiors, then from them there
is a diabolical expression in the face, and the face itself is
hatred, revenge, and cruelty in form. From this it may be
evident what the exterior natural is and what is its use, and
also what it is when made subject to interiors, and what it
is when interiors are made subject to it.
5166. And he gave the cup into Pharaoh'' s hand. That
this signifies subservient to the interior natural, is evident
from what has been said above (n. 5126), where similar
words occur.
5167. But he hanged the prince of the dakers. That this
signifies that the sensuals of the voluntary part were re-
jected, is also evident from what has been explained above
(n. 5156), where similar words are used.
5168. As Joseph had interpreted to them. That this sig-
nifies prediction from the celestial in the natural, is evident
from the signification of interpreting, as saying what it has
in itself, or what is within it, and also what would happen
(see n. 5093, 5105, 5107, 5 141), thus predicting; and from
the representation of Joseph, as the celestial in the natural
(n. 5086, 5087, 5106). How it happens that the sensuals
of the intellectual part were retained, and the sensuals of
the voluntary part rejected, may be seen above (n. 5157).
The subject in this chapter in the internal sense is the sub- 2
ordination of the exterior natural, which is to be made sub-
ordinate in order that it may serve the interior natural for
a plane (n. 5165) ; for unless it is made subordinate, in-
terior truths and goods, and consequently interior thoughts
which have in them what is spiritual and celestial, have not
anything in which they can be represented ; for they are
presented in the exterior natural as in their face, or as in a
446
GENESIS.
[No. 5168.
mirror. Wherefore when there is no subordination, man
can have no interior thought ; nay, neither can he have any
faith ; for there is no comprehension either remote or full,
and hence no apperception of such things. The only thing
that can make the natural subordinate, and reduce it to
correspondence, is the good in which there is innocence,
which good in the Word is called charity. Sensuals and
outward knowledges are only mediums into which that good
may flow, and in which it may present itself in form, and
unfold itself for every use ; but knowledges, though they
were the very truths of faith, if without that good in them,
3 are nothing but husks among filth, which fall off. But how
exteriors are reduced to order, and to correspondence with
interior things, through good by means of knowledges and
the truths of faith, is more remote from the understanding
at this day than it was formerly ; and this for several causes,
the chief of which is, that at this day there is no longer
charity within the church ; for it is the last time of the
church, and so there is no affection for knowing such things.
For this reason a feeling of aversion immediately comes up,
when anything is said that is within or above sensuals, and
consequently when anything of what is of angelic wisdom
is set forth. But inasmuch as such things are in the in-
ternal sense — for the things contained in that sense are
adapted to angelic wisdom — and since the Word is now
being explained as to the internal sense, therefore they
must be declared, howsoever remote they will appear from
what is of the senses.
5169. Yet did not the prince of the butlers remember Jo-
seph. That this signifies that there was not as yet con-
junction in every way with the celestial of the natural, is
evident from the signification of remembering Joseph, as
the reception of faith — of which above (see n. 5130) —
and consequently conjunction also, because conjunction is
effected by means of faith — here therefore not remember-
ing means that there was not as yet conjunction in every
No. 5172.]
CHAPTER XL.
447
way ; and from the representation of the prince of the but-
lers, as the sensual of the intellectual part ; and from the
representation of Joseph, as the celestial of the natural —
of which above.
5170. Butforgat him. That this signifies removal, is
evident from the signification of forgetting, when not re-
membering is non-conjunction, as removal : for it is accord-
ing to non-conjunction that removal takes place. That
which is given into oblivion, is also removed. So it is like-
wise with the sensuals subject to the intellectual part ; those
which are retained are not therefore conjoined, for they are
not yet free from fallacies, but as fast as they are purified
they are conjoined. Of this, however, more will be said in
the following chapter, where the butler is said to have re-
membered Joseph.
CONTINUATION CONCERNING CORRESPONDENCE WITH
THE GREATEST MAN, HERE CONCERNING THE
CORRESPONDENCE OF THE INTERIOR VISCERA.
5171. To what provinces angelic societies belong, may
be known in the other life from their situation in respect to
the human body, and also from their operation and influx ;
for they flow into and operate upon that organ or member
in which they are, but their influx and operation can be
perceived only by those who are in the other life, and not
by man unless his interiors are so far opened ; nor even
then unless sensitive reflection be given him by the Lord,
to which is adjoined perception.
5172. There are certain upright spirits who think not
by meditation, and thus quickly and as it were without pre-
meditation utter what occurs to their thought. They have
interior perception, which is not by meditations and thoughts
rendered so visible as it is with others ; for during the pro-
gress of their life they have been self-instructed as it were
448
GENESIS.
[No. 5172.
about the goodness of things, but not so much so about
the truth of them. I have been told that such persons
belong to the province of the thymus gland ; for the thymus
is a gland which is especially serviceable to infants, and in
that age is soft. In such spirits, too, there is a soft infan-
tile quality remaining, into which the perception of good
flows, from which perception truth shines forth in a general
manner. These may be in turmoils, and yet not be dis-
turbed, as is also the case with that gland.
5 1 73. In the other life are very many modes of vexa-
tions, and also very many modes of inaugurations into gyra-
tions. The purifying of the blood, as well as of the serum
or lymph, and also of the cKyle in the body, represents
those vexations, which are effected also by various castiga-
tions ; and the introducing afterward into use of those
fluids represents those inaugurations into gyrations. It is
a very common thing, in the other life, for spirits, after they
have been vexed, to be let into a tranquil and delightful
state, and accordingly into the societies into which they are
2 to be initiated, and to which they are to be joined. That
the castigation and purifying of the blood, serum, and chyle,
and also of the food in the stomach, correspond to such
things in the spiritual world, cannot but seem strange to
those who think of nothing else than what is natural in nat-
ural things, and especially to those who believe in nothing
else, thus denying that there is or can be anything spiritual
in them that acts and rules ; when yet the truth is, that in
all and each of the things in nature and her three kingdoms,
there is an inward active force from the spiritual world ;
and unless this were so, nothing whatever in the natural
world could act as cause and effect, and consequently noth-
ing could be produced. That which from the spiritual
world is in natural things, is called a force implanted from
the first creation ; but it is an endeavor, on the cessation
of which, action or motion ceases. Thence it is that the
whole visible world is a theatre representative of the spir-
No. 5174.]
CHAPTER XL.
449
itual world. It is as with the motion of the muscles, from 3
which is action ; unless there were in this an endeavor from
man's thought and will, the action would cease in a mo-
ment ; for it is according to laws known in the learned
world, that when the endeavor ceases, the motion ceases,
and also that all of the determination is in the endeavor,
and that in the motion there is nothing real but the en-
deavor. It is clear that this force or endeavor which is in
action or motion is the spiritual in the natural ; for to think
and will is spiritual, and to act and be moved is natural.
They who do not think beyond nature do not indeed ap-
prehend this, but still they cannot deny it. That however
which in the will and thence in the thought is what pro-
duces, is not alike in form with the action which is pro-
duced ; for the action only represents that which the mind
wills and thinks.
5 1 74. It is known that the food in the stomach is vexed
in many ways, in order that its inner elements may be ex-
tracted, which may serve a use, and which pass off into
chyle, and then into blood ; and is further vexed in the in-
testines. Such vexations are represented by the first vexa-
tions of spirits, which all take place according to their Hfe
in the world, in order that evils may be separated, and
goods gathered to be turned to use ; wherefore it may be
said of souls or spirits, that, a little while after death or
release from the body, they come first as it were into the
region of the stomach, and are there vexed and purified.
They in whom evils have obtained the ascendency, after
being vexed with no good result, are conveyed through the
stomach into the intestines, even to the last, namely, the
colon and the rectum, and thence are cast forth into the
draught, that is, into hell. But they in whom goods have
had the ascendency, after some vexations and purifications,
become chyle, and pass away into the blood, some by a
longer and some by a shorter way, some being vexed se-
verely, some gently, and others scarcely at all. They who
450
GENESIS.
[No. 5174.
are scarcely vexed at all are represented in the juices of
food, which are at once imbibed by the veins, and borne
into the circulation, even into the brain, and so on.
5175. For when a man dies, and enters the other life,
his life is like food, which is taken up softly by the lips, and
then sent through the mouth, the fauces, and the esophagus,
down into the stomach, and this according to their disposi-
tion contracted in the life of the body by repeated acts.
Most are treated gently in the beginning, being kept in the
company of angels and good spirits, which is represented
in food in its being first touched softly by the lips, and then
tasted by the tongue to discover its quality. Food which
is soft, and in which is a sweet, oily, and spirituous quality,
is at once absorbed by the veins, and borne into the circu-
lation ; * but food which is hard, and of a bitter, noisome,
and little nutritious quality, is subdued with more difficulty,
being let down through the esophagus into the stomach,
where it is churned in various ways and windings ; and food
which is still harder, more noisome and innutritious, is
thrust down into the intestines, and at length into the rec-
tum, where first is hell ; and finally it is cast out, and be-
comes excrement. It is similar with the life of man after
death. He is at first kept in externals, and because in
these he had led a civil and a moral life, he is with angels
and upright spirits ; but after external things are taken away
from him, it then becomes plain of what quality he had
been inwardly as to his thoughts and affections, and at
length as to his ends, his life remaining according to these.
5 1 76. As long as they are in that state, in which they are
like food in the stomach, so long they are not in the Great-
est Man, but are being introduced into it ; but when they
are representatively in the blood, they are then in the Great-
est Man.
5177. They who have been very solicitous about the
♦ This, as regards the body, is to be understood only of the finest
elements, and to a limited extent.
No. 5179.]
CHAPTER XL.
future, and especially they who have become grasping and
avaricious in regard to it, appear in the region where the
stomach is. Many have appeared to me there. The sphere
of their life may be compared to a sickening smell which is
exhaled from the stomach, and also to the heaviness from
indigestion. They who have been such are kept long in
this region, since solicitude about the future, confirmed by
act, greatly dulls and retards the influx of spiritual life ; for
they attribute to themselves that which is of the Divine
providence ; and they who do this obstruct the influx, and
remove from themselves a life of goodness and truth.
5178. Because solicitude about things to come is what
produces anxieties in man, and because such spirits appear
in the region of the stomach, therefore anxieties affect the
stomach more than the other viscera. It has also been
given me to perceive how those anxieties are increased and
diminished by the presence and removal of those spirits.
Some anxieties were perceived interiorly, some more exte-
riorly, some more above, and others more below, according
to the difference of such solicitudes as to origin, derivation,
and direction. It is for this reason, also, when such anxie-
ties occupy the mind, that the region about the stomach is
contracted, and at times a pain is felt there, and also that
the anxieties seem to rise up thence ; and hence also it is
that when man is no longer solicitous about the future, or
when everything turns out well for him so that he no longer
is fearful of any misfortune, the region about the stomach
is relieved and expands, and he has enjoyment.
5179. I once observed an anxious feeling in the lower
part of the stomach, from which it was evident to me that
such spirits were present. I spoke with them, and said
that they would better go away, because their sphere, indu-
cing anxiety, did not agree with the spheres of the spirits
who were with me. I then talked with them about spheres,
saying that there are very many spiritual spheres about man,
and that men do not know nor wish to know that it is so, for
452
GENESIS.
[No. 5179.
the reason that they deny all that which is called spiritual,
and some whatever is not seen and touched ; thus that cer-
tain spheres from the spiritual world encompass man, agree-
ing with his life, and that by means of them man is in com-
pany with spirits of similar affection, and that many things
exist thereby which the man who attributes all things to
nature either denies or ascribes to a deeper nature — as for
example, in the case of what is ascribed to fortune ; for
some by their experience are entirely persuaded that there
is something secretly operating which is called fortune, but
do not know whence it is. That what so seems is from a
spiritual sphere, and is the ultimate of providence, will, by
the Divine mercy of the Lord, be shown elsewhere, from
what has been attested by experience.
5180. There are genii and spirits who induce upon the
head a kind of suction or attraction, in such way that the
place where such attraction or suction exists, is in pain. A
manifest feeling of the suction was perceived by me, as if
a membrane were sucked up to a sense of fulness. I doubt
whether others could have borne this for the pain ; but
having become accustomed to it, I at length often bore it
without pain. The principal place of the suction was in
the top of the head ; and thence it extended itself toward
the region of the left ear, and also toward the region of the
left eye. That which extended toward the eye was from spir-
its, and that which extended toward the ear was from genii.
They were both of those who belong to the province of the
receptacle and ducts of the chyle, whither, also, the chyle is
drawn from all quarters, although at the same time it is
driven on. There were also others, who acted inwardly upon
the head in almost the same way, but not with so great a
force of suction. It was said, that they are the ones to
whom the subtile chyle corresponds, which is brought to-
ward the brain, and there mingled with new animal spirit,
in order that it may be sent down toward the heart. They
who acted outwardly were first seen by me at the part in
No. 5181.]
CHAPTER XL.
453
front, a little to the left, and afterward in a higher position
there ; so that their region was observed from the plane of
the septum of the nose rising toward the plane of the left ear.
They who constitute that province are of two kinds, some 2
modest enough, but others impertinent. The modest are
they who have desired to know men's thoughts for the pur-
pose of attracting and binding them to themselves — since
one who knows another's thoughts, knows also what is hid-
den and interior in him, which causes them to be conjoined
— the end being conversation and friendship. These de-
sire to know only what is good in men, exploring this and
putting a good interpretation on the rest. But the imper-
tinent desire and endeavor in many ways to find out the
thoughts of others, with a view either of making capital of
them or of doing harm ; and because they are in such de-
sire and endeavor, they detain the mind of another in the
thing which they wish to know, by not yielding and also by
adding assent from affection, thus drawing out even the
hidden thoughts. They act similarly in the other life in
the societies there, and still more artfully ; for there they
do not let another wander from his idea, which also they
inflame and so lure it forth. By this means they afterward
hold them as it were in bonds, and under their control, be-
cause privy to their evils. But these spirits are among
wandering spirits, and are often chastised.
5 181. From the gyrations it may also sometimes be
known to what province in the Greatest Man, and corre-
spondently in the body, spirits and angels belong. The
gyrations of those who belong to the province of the lym-
phatics are slight and rapid, like gently flowing water, so
that scarce any gyration can be perceived. They who be-
long to the lymphatics are afterward conveyed into places
which they said have reference to the mesentery, and where
I was told that there are as it were labyrinths, and that they
are afterward taken away to various places in the Greatest
Man to serve for use, as is done with the chyle in the body.
454
GENESIS,
[No, 5182.
5182. There are gyrations into which recent spirits have
to be initiated, in order that they may be in the compan-
ionship of others, and both speak and think together with
them. In the other hfe there must be concord and una-
nimity of all, that they may be one ; just as with all things
and each in man, which though everywhere various, yet by
being of one accord make one. It is similar in the Great-
est Man ; and to this end the thought and speech of one
must be in accord with that of others. It is fundamental
that the thought and speech should accord together in
every individual in the society ; otherwise a discordance
like a disagreeable grating noise is perceived, which strikes
harshly on the minds of the others. Everything discord-
ant, too, tends to disunite, and is impure, and to be re-
jected. This impurity arising from discord is represented
by the impurity with and in the blood, from which it needs
to be cleansed. That cleansing is effected by vexations,
which are nothing else than temptations of various kinds,
and afterward by introduction into gyrations. The first in-
troduction into gyrations is that they may be accommo-
dated together ; the second is that tlie thought and speech
may be in accord ; the third is that they may agree together
as to thoughts and affections ; the fourth is that they may
agree in truths and goods.
5183. It has been granted me to perceive the gyrations
of those who belong to the province of the liver, and this
for the space of an hour. The gyrations were gentle, flow-
ing about variously according to the operation of that vis-
cus, and they affected me with much delight. Their oper-
ation is diverse, but is generally circular. That their op-
eration is diverse is represented also in the functions of the
liver, which are diverse ; for the liver draws in blood and
separates it, pouring the better part into the veins, sending
away that of a middle quality into the hepatic duct, and
leaving the viler part for the gall-bladder. This is the case
in adults ; but in embr}'os the liver receives the blood from
No. 5187.]
CHAPTER XL.
455
the womb of the mother, and purifies it, insinuating the
purer part into the veins, that it may flow into the heart by
a shorter way, thus acting as a guard before the heart.
5184. They who belong to the pancreas act by a sharper
mode, and as it were in a sawing manner, and with a buz-
zing sound Uke that of sawing, which comes audibly to the
ears of spirits, but not to those of man unless he is in the
spirit while in the body. Their region is between the re-
gion of the spleen and that of the liver, more to the left.
They who are in the province of the spleen are almost di-
rectly over the head ; but their operation falls on that part.
5185. There are spirits who relate to the pancreatic,
hepatic, and cystic ducts, and consequently to the bile in
them, which the intestines cast out. These spirits are of
different sorts, but act in consort according to the state of
those to whom the operation is directed. They present
themselves chiefly at chastisements and punishments, which
they wish to direct. The worst of them are so stubborn
that they are not willing to desist, unless deterred by fears
and threats ; for they fear punishments, and then promise
anything. They are those who, in the life of the body,
have clung tenaciously to their opinions, not so much from
evil of life as from natural depravity. When they are in
their natural state, they think nothing : to think nothing is
to think obscurely of many things together, and not dis-
tinctly of anything. Their delight is to chastise, and in
this way to do good ; nor do they abstain from filth.
5186. They who constitute the province of the gall-
bladder are at the back. They are those who, in the life
of the body, have despised what is virtuous, and in a way
piety ; and also those who have brought virtue and piety
into disrepute.
5187. A certain spirit came to me, inquiring whether I
knew where he might stay ; and when, thinking him well
disposed, I told him that possibly he might stay here, vex-
ing spirits of this province came, and tormented hin^ n^i^-
456
GENESIS.
[No. 5187,
erably. I was sorry for this, and wished in vain to prevent
it. I then noticed that I was in the province of the gall-
bladder. The vexing spirits were of those who despised
virtue and piety. It was granted me to perceive one kind
of vexing there, which was forcing one to speak faster than
he thought. This they effected by abstracting the speech
from the thought, and by then forcing him to follow their
speech, which was painful to do. By such vexing the slow
are initiated into quicker thinking and speaking.
5188. There are some in the world who act by artifices
and lies, whence come evils. Their quality was shown me,
and also the manner in which they act, how they employ
the harmless as instruments of persuading others, and also
how they give them the characters of having said so and
so, when yet they said nothing of the kind. In a word
they use evil means to attain their end, whatever it may be,
such means as deceits, lies, and artifices. Such spirits have
reference to the sores called spurious tubercles, which
usually grow on the pleura and other membranes ; and
these sores, wherever they take firm hold, spread their
poison widely, till at length they bring decay upon the
2 whole membrane. Such spirits are severely punished ; but
their punishment is different from that of others, being ef-
fected by whirlings ; for they are whirled round from left
to right, like an orbit which is plane at first, but which in
whirling round swells out. Afterward the swelling seems to
be pressed in and to grow hollow, whereupon the velocity
is increased ; and what is wonderful, this is according to
the form and in imitation of such tubercles or abscesses.
It was observed that they endeavored in the whirling to
draw others, and as many as possible of the blameless, into
their whirl, and so into destruction ; thus that they did not
care whom they drew into perdition, so long as these
3 seemed to themselves to perish. It was observed also that
they have a most intense sight, seeing instantly as it were,
and so seizing as means whatever is favorable ; thus that
No. 5189.]
CHAPTER XL.
457
they are sharper than others. They may also be called
deadly ulcers, wherever they are in the chamber of the
breast, whether in the pleura, in the pericardium, in the
mediastinum, or in the lungs. It was shown that such, after
punishment, are rejected to the back into the deep, and
that they lie there with the face and belly downward, hav-
ing but little human life, and being thereby deprived of
their sharp-sightedness, which was that of the life of a wild
beast. Their hell is in a deep place under the right foot,
somewhat in front.
5189. There came some spirits in front; and before
their coming a sphere from evil spirits was perceived, from
which I supposed that evil spirits were approaching ; but
they were their enemies, as I learned from the aggressive
and hostile feeling which they inspired against them.
When they were come, they placed themselves over the
head, and spoke with me, saying that they were men. I
answered that they were not men endowed with a body
such as men in the world have, who are wont to call them-
selves men from the form of the body ; but that neverthe-
less they were men, because the spirit of a man is truly the
man. To this I perceived no dissent, but they confirmed
it. They said, further, that they were men who were un-
like ; and because it seemed impossible to me that there
could be a society in the other life of those who were un-
like, I therefore talked with them about it, and said that if
a common cause impelled them to unity, they could still
be associated, because they would thus all have one end.
They said that their quality was such that each one speaks
differently from the others, and yet they all think alike.
This they also illustrated by examples, whereby it appeared
that the perception of all was one, but that their speech
was diverse. They then applied themselves to my left ear, *
and said that they were good spirits, and that it was their
custom so to speak. It was said of them that they come
all together, and that no one knows where they come from.
458
GENESIS.
[No. 5189.
I perceived the sphere of evil spirits to be exceedingly
hostile to them ; for evil spirits are the subjects whom they
vex. Their society, which is a wandering one, was repre-
sented by a man and a woman in a chamber, clothed with
a garment which was turned into a robe of sky-blue color.
3 It was perceived that they have reference to the isthmus in
the brain, which is between the cerebrum and the cerebel-
lum, through which fibres pass, and thence spread in va-
rious directions, and in every direction operate diversely in
externals ; also that they have reference to the ganglia in
the body, into which a nerve flows, and from there is di-
vided into several fibres, some of which run one way and
some another, their action being dissimilar in ultimates, but
yet from one beginning ; thus being in ultimates dissimilar
in appearance, yet similar in end. It is known, also, that
one force acting in the extremities can have manifold vari-
ation, and this according to the form there. Ends are also
represented by the beginnings, such as they are in the
brain, from which are the fibres j the thoughts from the
ends are represented by the fibres from those beginnings ;
and the actions therefrom by the nerves which are from
the fibres.
5190. Continuation concerning correspondence with the
Greatest Man will be found at the end of the following
chapter.
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