HEAVENLY SECRETS
Emanuel Swedenborg

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AC GENESIS Chapter45

GENESIS 45:1-28

1. And Joseph could not restrain himself before all that were standing by him; and he cried, Cause every man to go out from with me. And there stood not anyone with him while Joseph made himself known unto his brethren.

2. And he gave forth his voice in weeping; and the Egyptians heard, and the house of Pharaoh heard.

3. And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were in consternation before him.

4. And Joseph said unto his brethren, Come ye near to me I pray. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt.

5. And now be not grieved, neither let there be anger in your eyes, that ye sold me hither; for God did send me before you to make to live.

6. For this two years the famine is in the midst of the land; and there are yet five years wherein is no plowing and harvest.

7. And God sent me before you to put for you remains in the land, and to make you live for a great escape.

8. And now not you have sent me hither, but God; and He set me for a father to Pharaoh, and for lord to all his house, and I rule in all the land of Egypt.

9. Haste ye and go up to my father, and say unto him, Thus hath said thy son Joseph, God hath set me for lord to all Egypt; come down unto me, tarry not:

10. And thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy sons, and thy sons’ sons, and thy flocks, and thy herds, and all that thou hast:

11. And I will sustain thee there; for there are yet five years of famine; lest thou be rooted out, thou, and thy house.  hold, and all that thou hast.

12. And behold your eyes see, and the eyes of my brother Benjamin, that with my mouth I am speaking unto you.

13. And ye shall tell my father all my glory in Egypt, and all that ye have seen; and haste ye and bring down my father hither.

14. And he fell upon his brother Benjamin‘s necks and wept; and Benjamin wept upon his necks.

15. And he kissed all his brethren, and wept upon them; and afterward his brethren talked with him.

16. And the voice was heard in Pharaoh’s house, saying, Joseph‘s brethren have come: and it was good in the eyes of Pharaoh, and in the eyes of his servants.

17. And Pharaoh said unto Joseph, Say unto thy brethren, This do ye; lade your beasts, and go, come ye into the land of Canaan;

18. And take your father, and your households, and come unto me; and I will give you the good of the land of Egypt, and ye shall eat the fat of the land.

19. And now commanded, this do ye: take you out of the land of Egypt carts for your babes, and for your women, and bring your father, and come.

20. And let not your eye be sparing upon your stuff; because the good of the whole land of Egypt, this is for you.

21. And the sons of Israel did so: and Joseph gave them carts, according to the mouth of Pharaoh, and gave them provision for the way.

22. And to all of them he gave to each changes of garments; and to Benjamin he gave three hundred pieces of silver, and five changes of garments.

23. And to his father he sent after this manner: ten asses carrying of the good of Egypt, and ten she-asses carrying grain and bread and nourishment for his father for the way.

24. And he sent his brethren away, and they departed; and he said unto them, Contend not in the way.

25. And they went up out of Egypt, and came into the land of Canaan unto Jacob their father.

26. And they told him, saying, Joseph is yet alive, and he is ruler in all the land of Egypt. And his heart failed, because he believed them not.

27. And they spake unto him all the words of Joseph, which he spake unto them; and he saw the carts which Joseph had sent to carry him, and the spirit of Jacob their father revived:

28. And Israel said, It is much; Joseph my son is yet alive; I will go and see him before I die.

THE CONTENTS

AC 5867. In the preceding chapter the subject treated of was the internal man, which is “Joseph”--that it initiated into conjunction with itself the external natural, or the ten sons of Jacob, through the intermediate which is “Benjamin.” In this present chapter the subject treated of is the internal man--that it conjoined itself with the external natural; but inasmuch as there is no conjunction therewith except through spiritual good from the natural, which is “Israel,” therefore it first prepares to adjoin to itself this good.

THE INTERNAL SENSE

AC 5868. Verses 1, 2.  And Joseph could not restrain himself before all that were standing by him; and he cried, Cause every man to go out from with me. And there stood not anyone with him, while Joseph made himself known unto his brethren. And he gave forth his voice in weeping; and the Egyptians heard, and the house of Pharaoh heard.  “And Joseph could not restrain himself before all that were standing by him,” signifies that all things were now made ready by the internal celestial for conjunction; “and he cried,” signifies the effect near at hand; “Cause every man to go out from with me,” signifies that memory-knowledges not in agreement and adverse should be cast out from the midst; “and there stood not anyone with him, while Joseph made himself known unto his brethren,” signifies that there were not any such knowledges present when the internal celestial through the intermediate conjoined itself with truths in the natural; “and he gave forth his voice in weeping,” signifies mercy and joy; “and the Egyptians heard,” signifies even to ultimates; “and the house of Pharaoh heard,” signifies through the whole natural.

AC 5869. And Joseph could not restrain himself before all that were standing by him.  That this signifies that all things were now made ready by the internal celestial for conjunction, is evident from the representation of Joseph, as being internal good (n. 5805, 5826, 5827), thus the internal celestial, for by the celestial is meant the good which proceeds from the Lord; and from the signification of “not being able to restrain himself,” as being that all things were made ready for conjunction. For when anyone prepares himself with the utmost diligence for some end, or effect, by getting together and arranging the means conducive thereto, then when all things are made ready he can no longer restrain himself.  This is signified by the above words; for in the preceding chapter initiation to conjunction was treated of, but in this chapter conjunction itself (n. 5867). By “all that were standing by him,” are signified such things as hinder conjunction, for which reason they were cast out, as follows.

AC 5870. And he cried.  That this signifies the effect near at hand, is evident from the signification of “crying,” when it is before said that he could not restrain himself, as being the effect near at hand.

AC 5871. Cause every man to go out from with me.  That this signifies that memory-knowledges, not in agreement and adverse, should be cast out from the midst, is evident from the signification of “every man from with him,” as being memory-knowledges, for the men were Egyptians, by whom are signified memory-knowledges (n. 1164, 1165, 1186, 1462, 5700, 5702). That these were not in agreement and were adverse, follows, because they were cast out.  The case herein is this.  When a conjunction is being effected of the truths which are in the external or natural man with the good which is in the internal, that is, when the truths of faith are being conjoined with the good of charity, then all those memory-knowledges which are not in agreement, and especially those which are adverse, are rejected from the midst to the sides, thus from the light which is in the midst to the shade which is at the sides; and then they are partly not seen and partly regarded as of no account.  But from the memory-knowledges which are in agreement and harmonious, which remain, there is effected a kind of extraction, and so to speak a sort of sublimation, whence arises an interior sense of things, a sense which is not perceived by man while he is in the body except by somewhat of gladness, as the mind is gladdened by the morning of the day.  Thus is effected the conjunction of the truth which is of faith with the good which is of charity.

AC 5872. And there stood not anyone with him, while Joseph made himself known unto his brethren.  That this signifies that there were not any such knowledges present when the internal celestial by means of the intermediate conjoined itself with the truths in the natural, may be seen from what was unfolded just above (n. 5871), thus without further exposition.

AC 5873. And he gave forth his voice in weeping.  That this signifies mercy and joy, is evident from the signification of “weeping,” as being the effect of mercy (n. 5480); and also, as it is the effect of sadness, as being the effect of love (n. 3801), thus joy.

AC 5874. And the Egyptians heard.  That this signifies even to ultimates, is evident from the signification of “hearing,” namely, the voice in weeping, as being a perception of mercy and of joy; and from the representation of the Egyptians, as being memory-knowledges (n. 1164, 1165, 1186, 1462), thus ultimates, for the memory-knowledges with man are his ultimates.  That memory-knowledges are the ultimates with man, namely, in his memory and thought, is not apparent, for it seems to him as if they make the whole of intelligence and of wisdom. But it is not so. They are only vessels containing the things of intelligence and of wisdom, and indeed the ultimate vessels, for they conjoin themselves with the sensuous things of the body.  That they are ultimates is plain to him who reflects upon his thought, when he inquires into any truth, in that memory-knowledges are then present, but are not apparent; for the thought then extracts what they contain (and this from very many scattered here and there and even deeply hidden), and thus forms conclusions; and the more interiorly the thought penetrates, so much the farther does it remove itself from them. This may be manifest from the fact that when man comes into the other life and becomes a spirit, he indeed has with him memory-knowledges, but he is not allowed to use them, for several reasons (n. 2476, 2477, 2479); and yet he thinks and speaks concerning truth and good much more distinctly and perfectly than in the world. Hence it may be seen that memory-knowledges are serviceable to man for forming the understanding, but when the understanding has been formed, they then constitute an ultimate plane in which the man no longer thinks, but above it.

AC 5875. And the house of Pharaoh heard.  That this signifies through the whole natural, is evident from the representation of Pharaoh, as being the natural in general (n. 5160, 5799). Thus his “house” is the whole natural.

AC 5876. Verses 3-5.  And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were in consternation before him. And Joseph said unto his brethren, Come ye near to me I pray. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. And now be not grieved, neither let there be anger in your eyes, that ye sold me hither; for God did send me before you to make to live.  “And Joseph said unto his brethren,” signifies that the internal celestial gave the faculty of perception to truths in the natural; “I am Joseph,” signifies manifestation; “doth my father yet live,” signifies the presence of spiritual good from the natural; “and his brethren could not answer him,” signifies that truths in the natural were not yet in a state to speak; “for they were in consternation before him,” signifies commotion among them; “and Joseph said unto his brethren,” signifies the perception of the new natural; “Come ye near to me I pray,” signifies interior communication; “and they came near,” signifies the effect; “and he said, I am Joseph your brother,” signifies manifestation by means of influx; “whom ye sold into Egypt,” signifies the internal which they had alienated; “and now he not grieved,” signifies anxiety of the heart or of the will; “neither let there be anger in your eyes,” signifies sadness of the spirit or of the understanding; “that ye sold me hither,” signifies that they had alienated to the lowest things; “for God did send me before you to make to live,” signifies spiritual life thence imparted to them of Providence.

AC 5877. And Joseph said unto his brethren.  That this signifies that the internal celestial gave the faculty of perception to truths in the natural, is evident from the signification of “saying,” in the historicals of the Word, as being perception (n. 1898, 1919, 2080, 2619, 2862, 3395, 3509, 5687, 5743), here to give the faculty of perception from the representation of Joseph, as being the internal celestial (n. 5869); and from the representation of the ten sons of Jacob, who are here the “brethren,” as being truths in the natural (n. 5403, 5419, 5458, 5512). Thus the internal sense is that the internal celestial gave the faculty of perception to truths in the natural.  By “saying” is here signified to give the faculty of perception, because in what now follows the subject treated of is the conjunction of the internal celestial, which is “Joseph,” with truths in the natural, which are the “sons of Jacob,” and when there is conjunction there is given the faculty of perceiving, namely, through the affection of truth, and thus of good.

AC 5878. I am Joseph, signifies manifestation, as is evident without explication.

AC 5879. Doth my father yet live?  That this signifies the presence of spiritual good from the natural, is evident from the representation of Israel, who here is the “father,” as being spiritual good from the natural (n. 5801, 5803, 5807, 5812, 5817, 5819, 5826, 5833), that it is from the natural see (n. 4286); and from the signification of “doth he yet live,” as being the presence thereof. For Joseph’s first thought when he manifested himself was about his father, whom he knew to be living.  Wherefore Israel was first present in thought, and also continuously afterward while Joseph spoke to his brethren. The reason is that the conjunction of the internal celestial, which is “Joseph,” cannot be effected with the truths in the natural, which are the “sons of Jacob,” except through spiritual good from the natural, which is “Israel.” And when conjunction is effected, then they are no longer the sons of Jacob, but the sons of Israel, for the “sons of Israel” are spiritual truths in the natural.

AC 5880. And his brethren could not answer him.  That this signifies that truths in the natural were not yet in a state to speak, is evident from the representation of the sons of Jacob, who are here Joseph‘s “brethren,” as being truths in the natural (n. 5877); and from the signification of “not being able to answer,” as being to be not yet in a state to speak, namely, from the truths with the internal. The case herein is this.  When the internal is being conjoined with the external, or good with truth, there is then for the first time effected a communication on the part of the internal with the external; but the communication is not yet reciprocal. When it is reciprocal, there is conjunction. Wherefore after Joseph had wept upon Benjamin’s necks, and had kissed all his brethren, it is said that then for the first time his brethren talked with him (verse 15), whereby is signified that after conjunction was effected, there took place a reciprocal communication by virtue of reception.

AC 5881. For they were in consternation before him.  That this signifies commotion among them, is evident from the signification of “being in consternation,” as being commotion, consternation being nothing else. By commotion is meant a new disposition and setting in order of truths in the natural, concerning which setting in order be it known that the order in which memory-knowledges and truths are arranged in man‘s memory is unknown to man, but when it pleases the Lord it is known to angels.  For it is a wonderful order.  They cohere as in little bundles, and the little bundles themselves cohere together, and this according to the connection of things which the man had conceived. These coherences are more wonderful than any man can ever believe. In the other life they are sometimes presented to view, for in the light of heaven which is spiritual such things can be exhibited to the sight of the eye, but not at all in the light of the world. The memory-knowledges and truths are arranged into these fascicular forms solely by the man’s loves--into infernal forms by the loves of self and of the world, but into heavenly forms by love toward the neighbor and love to God. Wherefore while the man is being regenerated, and conjunction is being effected of the good of the internal man with the truths of the external, a commotion takes place among the truths, for they then undergo a different arrangement. It is this commotion which is here meant, and is signified by their “being in consternation.” The commotion then made, manifests itself by an anxiety arising from the change of the former state, namely, from a privation of the delight which had been in that state. This commotion also manifests itself by anxiety concerning the past life--that internal good and the internal itself had been relegated to the lowest place-- which anxiety is treated of in what follows.

AC 5882. And Joseph said unto his brethren.  That this signifies the perception of the new natural, is evident from the signification of “saying,” as being perception (n. 5877); and from the representation of the sons of Jacob, as being truths in the natural (n. 5877), here the natural; for they who represent truths in the natural, represent also the natural itself--as Pharaoh, who, as he represents memory-knowledges in general, because he was king of Egypt, also represents the natural itself in general (n. 5160, 5799).  The truths in the natural, and the natural itself, or the natural man himself, act as a one, for truths are the contents, and the natural is the containant; and therefore in the internal sense the containant is now signified, and now the content, according to the series of the things.  The reason why the sons of Jacob here represent the new natural is that in the internal sense is here described the act of conjunction, which--to speak generally--is in accordance with the thing that are contained in the general explication; namely, that when there takes place a conjunction of the internal with the external, or of good with truth, there is first bestowed a capacity of perception that the man is affected with truth and thus with good, and that then a commotion is felt; next that an interior communication is given by means of influx; and so on.  From this it is plain that the natural which the sons of Jacob here represent is the new natural, for its former state has been changed (n. 5881).

AC 5883. Come ye near to me I pray.  That this signifies interior communication, is evident from the signification of “coming near,” as being to communicate more closely, which when predicated of the external relatively to the internal is to communicate more interiorly. A man knows not that communication with the natural or exterior man is interior and exterior, for the reason that he has not formed for himself any idea of the internal man, and of its life being distinct from the life of the external man.  Of the internal man he has no other idea than that it is within, not at all distinct from the external, when yet they are so distinct that the internal can be separated from the external, and can live the life which it lived before, but purer, which also actually takes place when the man dies, for then the internal is separated from the external, and the internal which lives after the separation is what is then called the spirit.  But this is the very man himself who lived in the body, and also appears to himself and to others in the other life like a man in this world, having his whole form, from the head to the heel.  And he is also endowed with the same faculties with which a man in the world is endowed, namely, of feeling when he is touched, of smelling, of seeing, of hearing, of speaking, and of thinking; insomuch that when he does not reflect upon the fact that he is in the other life, he supposes that he is in his body in the world, as I have some times heard said by spirits. From these things it is plain what man‘s internal and external are.  If an idea be thus formed concerning them, the things which have so often been said in the explications about the internal and the external man will become somewhat clearer, as well as what is meant by the interior communication which is here signified by “Come ye near to me I pray.”

AC 5884. And they came near.  That this signifies the effect, namely, that a more interior communication was effected, is evident without explication.

AC 5885. And he said, I am Joseph your brother.  That this signifies manifestation by means of influx, is evident from the signification of “saying, I am Joseph your brother,” as being manifestation (n. 5878). That it was by means of influx, follows, because the internal acts in no other way into the external, and now the more when a more interior communication has been effected (n. 5883). Manifestation by means of influx is, in respect to good, the noticing thereof through the affection of truth, and is charity; but in respect to truth, it is the acknowledgment thereof, and is faith.

AC 5886. Whom ye sold into Egypt.  That this signifies the internal which they had alienated, is evident from the representation of Joseph, who is “he whom they sold” as being the internal (n. 5805, 5826, 5827);and from the signification of “selling,” as being to alienate (n. 4752, 4758). By “Egypt” is here signified things lowest (n. 5889); for to account anything among memory-knowledges without acknowledgment is to cast it out to the sides, thus to ultimate or lowest things. This also is the case with man’s internal at this day.  This is indeed one of the memory-knowledges, because it is known from doctrine that there is an internal man, but it has been rejected to lowest things, because it is not acknowledged and believed; so that it has been alienated, not indeed from the memory, but from faith.  That in the internal sense “to sell” is to alienate the things of faith and charity, consequently those which make a man of the internal church, may be seen from the fact that in the spiritual world there is no buying or selling such as there is on earth, but the appropriation of good and truth which is signified by “buying,” and the alienation of them which is signified by “selling.” By “selling” is also signified the communication of the knowledges of good and of truth, for the reason that by “trading” is signified the procuring and communication of these knowledges (n. 2967, 4453), but in this case the selling is said to be “not by silver.”

[2] That “to sell” denotes alienation is evident from the following passages in the Word.  In Isaiah:--

Thus hath said Jehovah, Where is the bill of your mother‘s divorcement, whom I have sent away? or who is there of My usurers to whom I have sold you? Behold, for your sins ye have been sold, and for your transgressions has your mother been sent away (Isa. 50:1);

“mother” denotes the church; and “selling,” to alienate.  In Ezekiel:--

The time is come, the day is come near; let not the buyer be glad, and let not the seller mourn; for wrath is upon all the multitude thereof. For the seller shall not return to the thing that is sold, though their life be yet among the living (Ezek. 7:12, 13);

speaking of the “land of Israel,” which is the spiritual church; the “seller” denotes him who had alienated truths and had insinuated falsities.

[3] In Joel:--

The sons of Judah and the sons of Jerusalem have ye sold to the sons of the Grecians, that ye might remove them far from their borders. Behold I will stir them up out of the place whither ye have sold them, and I will sell your sons and your daughters into the hand of the sons of Judah, who shall sell them to the Sabeans, to a people far off (Joel 3:6-8);

speaking of Tyre and Sidon; “to sell” here also denotes to alienate.  In Moses:--

Their Rock hath sold them, and Jehovah hath shut them up (Deut. 32:30);

“to sell” plainly denotes to alienate; “rock” in the supreme sense is the Lord as to truth, in the representative sense it is faith; “Jehovah” is the Lord as to good.

[4] As in the spiritual sense “to buy” is to procure for one’s self, and “to sell” is to alienate, therefore the kingdom of heaven is compared by the Lord to one who sells and buys, in Matthew:--

The kingdom of the heavens is like unto a treasure hidden in the field; which when found, a man hideth, and in his joy he goeth away and selleth all that he hath, and buyeth that field.  Again, the kingdom of the heavens is like unto a merchant man seeking beauteous pearls; who when he had found one precious pearl, went away and sold all that he had, and bought it (Matthew 13:44-46);

“the kingdom of the heavens” denotes the good and the truth with man, thus heaven with him; “field” denotes good; and “pearl,” truth; “to buy” denotes to procure and appropriate these to himself; “to sell all that he hath,” denotes to alienate his own which he had before, thus evils and falsities, for these are of one‘s own.

[5] In Luke:--

Jesus said unto the young prince, Yet lackest thou one thing; sell all that thou hast, and distribute to the poor, then wilt thou have treasure in heaven; and come, follow Me (Luke 18:22);

in the internal sense by these words is meant that all things of his own, which are nothing but evils and falsities, must be alienated, for these things are “all that he hath;” and that he should then receive goods and truths from the Lord, which are “treasure in heaven.”

[6] In like manner what is said in the same:--

Sell your means, and give alms; make you purses that wax not old, a treasure in the heavens that faileth not (Luke 12:33);

everyone sees that there is another sense in these words, because for anyone to sell his means would be at this day to make himself a beggar, and to deprive himself of all capacity any longer to exercise charity, besides being unable to avoid placing merit therein; and it is an established truth that there are rich in heaven as well as poor.  The other sense which is within these words is that which was told just above.

[7] As “to sell” signified to alienate the things of the church, it was therefore the law that:--

A wife married from the female captives, if she did not please, should be sent away whither she would, but should not in any case be sold for silver, and no profit be made of her, because he had afflicted her (Deut. 21:14);

a “wife from the female captives” denotes alien truth not from a genuine stock, but which may be adjoined in some way with the good of the church appertaining to man; yet this truth if in some respects not in agreement may be removed, but not alienated, because it has been in some measure conjoined.  This is the spiritual meaning of this law.

[8] So with the following law:--

If a man be found who hath stolen a soul of his brethren of the sons of Israel, and hath made gain therein, and hath sold him, the thief shall be killed, that thou mayest put away the evil from the midst of thee (Deut. 24:7);

“thieves of the sons of Israel” denote those who acquire for themselves the truths of the church, not with the end of living according to them, and thus teaching them from the heart, but of making profit for themselves thereby: that such a thief is damned is signified by its being said that “he shall die.”

AC 5887. And now be not grieved.  That this signifies anxiety of the heart or will, is evident from the signification of “grief,” as being anxiety, and indeed of the heart or will; for by the words, “Neither let there be anger in your eyes,” which immediately follow, is signified sadness of the spirit or understanding.  It is said of the heart or will, and of the spirit or understanding, for the reason that the heart by correspondence has relation to the things of the will, for it has relation to what is celestial or to the good of love, and the spirit,  which is of the lungs, has relation to the things of the understanding, for it has relation to what is spiritual or to the truth of faith (n. 3635, 3883-3896).

AC 5888. Neither let there be anger in your eyes.  That this signifies sadness of the spirit or understanding, is evident from the signification of “anger,” as here being sadness, because like a repetition of a similar thing, it follows the words “Be not grieved,” whereby is signified anxiety of the heart or will; for where in the Word there appears as it were a repetition, one expression relates to the will and the other to the understanding, or what is the same, one relates to the good of love and the other to the truth of faith, and this on account of the heavenly marriage, which is that of good and truth, in every detail of the Word (n. 683, 793, 801, 2173, 2516, 2712, 5502); and from the signification of “eyes,” as being the understanding (n. 2701, 4403-4421, 4523-4534).

AC 5889. That ye sold me hither.  That this signifies that they had alienated to the lowest things, is evident from what was unfolded above (n. 5886).

AC 5890. For God did send me before you to make to live.  That this signifies spiritual life imparted to them of Providence, is evident from the signification of “making to live,” as being spiritual life; and from the signification of “God did send me before you,” as being of Providence. That it was of Providence is evident from Joseph’s dreams, in which it was foretold that his brethren should bow themselves down to him, and also his father, which would not have been foreseen unless it had been provided.  That by “making to live” is signified spiritual life, or new life through regeneration, may be seen from this alone--that the spiritual of the Word cannot be anything else.  There is natural life and there is spiritual life.  Natural life is meant in the literal sense of the Word, but spiritual life in the internal sense; and moreover in many passages by “to make to live,” and by “life,” is meant in the literal sense spiritual life itself; as in Ezekiel:--

When I shall say to the wicked, Dying thou shalt die; and thou givest him not warning, nor speakest to dissuade the wicked from his evil way, to make him live (Ezek. 3:18).

Again:--

Ye have profaned Me among My people for handfuls of barley and for pieces of bread, to slay the souls that should not die and to make live the souls that should not live. Ye strengthen the hands of the wicked, that he should not return from his evil way, by making him live (Ezek. 13:19, 22).

In Hosea:--

After two days Jehovah will make us live; and in the third day He will set us up, that we may live before Him (Hosea 6:2).

In David:--

Unless I had believed to see good in the land of life (Ps. 27:13).

In John:--

To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God (Rev. 2:7).

In John the Evangelist:--

As the Father raiseth up the dead and maketh them live, even so the Son also maketh live whom He will (John 5:21).

Again:--

It is the spirit that maketh to live; the flesh profiteth nothing: the words that I speak unto you are spirit, and are life (John 6:63).

In these passages “to make to live,” and “life,” manifestly denote spiritual life, which is life in heaven, and which is also called simply “life,” as in Matthew:--

Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it (Matthew 7:14);

“to enter into life” denotes to enter into heaven (Matt. 18:8, 9; 19:17; Mark 9:43, 45, 47; John 5:24).

AC 5891.  Verses 6-8.  For this two years the famine is in the midst of the land; and there are yet five years wherein is no plowing and harvest. And God sent me before you to put for you remains in the land, and to make you live for a great escape. And now not you have sent me hither, but God; and He hath set me for a father to Pharaoh, and for lord to all his house, and I rule in all the land of Egypt.  “For this,” signifies that this is the case; “two years the famine is in the midst of the land,” signifies a state of lack of good in the natural mind; “and there are yet five years,” signifies the duration of this state until remains shine forth; “wherein is no plowing and harvest,” signifies that meanwhile good and the derivative truth will not appear; “and God sent me before you,” signifies that it was determined by the Divine providence; “to put for you remains in the land,” signifies the midst and inmost of the church; “and to make you live,” signifies spiritual life thence for truths in the natural; “for a great escape,” signifies deliverance from damnation.  “And now not you have sent me hither,” signifies that they had not dismissed to the memory-knowledges which are of the natural; “but God,” signifies that the Divine did this; “and He hath set me for a father to Pharaoh,” signifies that now the natural is from him; “and for lord to all his house,” signifies that from him is everything in the natural; “and I rule in all the land of Egypt,” signifies that he arranges the memory-knowledges therein.

AC 5892.  For this.  That this signifies that this is the case, is evident without explication, for it is an expression which refers to what goes before and what follows.

AC 5893. Two years the famine is in the midst of the land. That this signifies a state of good in the natural mind, is evident from the signification of “years,” as being states (n. 487, 488, 493, 893); from the signification of “famine,” as being a lack of good (for “bread” in the spiritual sense is the good of love, and “food” is the good of truth, and therefore “famine” is a lack of good, and “thirst” is a lack of truth); and from the signification of “in the midst of the land,” namely, of Egypt, as being the natural mind (n. 5276, 5278, 5280, 5288, 5301). It is said “in the midst” because the “midst” is the inmost (n. 1074, 2940, 2973), where good is.  “Two years” denotes a state of the conjunction of good and truth, because “two” signifies conjunction (n. 5194), here not yet conjunction, because they are two years of famine.

[2] The case herein is this. There must be truths in the natural mind in order that good may work, and the truths must be introduced by means of the affection which is of genuine love. All things whatever that are in man‘s memory have been introduced by means of some love, and remain there conjoined with it.  So also it is with the truths of faith--if these truths have been introduced by means of the love of truth, they remain conjoined with this love. When they have been conjoined, then the case is as follows.  If the affection is reproduced, the truths which are conjoined with it come forth at the same time; and if the truths are reproduced, the affection itself with which they have been conjoined comes forth at the same time.  Wherefore during man’s regeneration (which is effected in adult age, because previously he does not think from himself about the truths of faith) he is ruled by means of angels from the Lord, by being kept in the truths which he has impressed upon himself to be truths, and by means of these truths in the affection with which they have been conjoined; and as this affection, namely, of truth, is from good, he is thus led by degrees to good.

[3] That this is so is evident to me from much experience, for I have noticed that when evil spirits have injected evils and falsities, then angels from the Lord kept me in the truths which had been implanted, and thus withheld me from evils and falsities.  From this also it was plain that the truths of faith, which have been inrooted by means of the affection of truth, are the plane into which angels work.  Wherefore they who have not this plane cannot be led by angels, but suffer themselves to be led by hell, for the working of the angels cannot then be fixed anywhere, but flows through.  But this plane cannot be acquired unless the truths of faith have been put into act, and thus implanted in the will, and through the will in the life. It is also worthy of mention that the working of the angels into the truths of faith with man seldom takes place manifestly, that is, so as to excite thought about this truth; but there is produced a general idea of such things as are in agreement with this truth, together with affection.  For this working is effected by means of an imperceptible influx, which when presented to the sight appears like an inflowing light, which light consists of innumerable truths in good, which encompass some single thing in the man, and keep him while in truth also in the love of this truth. Thus the angels elevate the mind of the man from falsities, and protect him from evils. But these things are wholly unknown to the man.

AC 5894. And there are yet five years.  That this signifies the duration of this state until remains shine forth, is evident from the signification of “five,” as being remains (n. 5291); and from the signification of “years,” as being states (n. 5893). Duration is signified by there being “yet” this number of years.  From this it is plain that by these words is signified the duration of this state until remains shine forth. Remains are truths and goods stored in the interior man by the Lord (n. 468, 530, 560, 561, 660, 1050, 1738, 1906, 2284, 5135, 5342). Here, remains are the acknowledgments and affections of truth before good manifests itself.  With good these shine forth.  Meanwhile so much is drawn from them as conduces to the use of life.  such is the providence of the Lord, and this continually, although man knows nothing whatever of it, nor indeed is willing to know.  For he denies a providence in the singulars, when yet it is in the veriest singulars of all, from the first thread of man‘s life even to the last, and afterward to eternity.  With every man there is a concurrence every moment of more things of providence than can be comprised in any number. This I know from heaven.

AC 5895. Wherein is no plowing and harvest.  That this signifies that meanwhile good and the derivative truth will not appear, is evident from the signification of “plowing,” as being preparation by good for receiving truths; and from the signification of “harvest,” as being truths from good--for harvest is the already ripe crop when it is being gathered, hence “harvest” is the truth which is from good. Before this truth comes into existence, truths indeed appear, but they are truths through which is good, and not truths from good. A man who acts from truth is in truths through which is good, but he who acts from good is in truths which are from good. That “plowing” is said to denote good, is because a “field” which is plowed signifies the church as to good (n. 2971), thus good which is of the church (n. 3310, 3317, 4982) Thus “plowing” is preparation by good for receiving truths; moreover the oxen which were used in plowing signify goods in the natural (n. 2180, 2566, 2781).

[2] As this was the signification of “plowing,” it was forbidden in the representative church “to plow with an ox and an ass together” (Deut. 22:10), which never would have been forbidden except for some reason from within, thus from the spiritual world. For otherwise what harm could there be in their plowing together? and what the worthiness of such a law in the Word?  The reason from within, or from the spiritual world, is that “plowing with an ox” signifies good in the natural, and “plowing with an ass” signifies truth therein. An “ass” denotes the truth of memory-knowledge, thus truth in the natural, (n. 5492, 5741). The interior or spiritual reason of this command was that the angels could not have a separate idea of good and truth, but they must be conjoined and make a one; and therefore they were not willing to view such plowing by an ox and an ass.  The celestial angels are not even willing to think of truth separate from good, for all the truth with them is in good; thus also to them truth is good. For the same reason it was forbidden “to wear a mixed garment, of wool and linen together” (Deut. 22:11), for “wool” signifies good, and “linen” truth.

[3] That “to plow” and also “to harrow,” “to sow” and “to reap,” signify such things as belong to good and its truth, is manifest in Hosea:--

I will make Ephraim ride; Judah shall plow, Jacob shall harrow for him; sow for yourselves according to righteousness, reap according to piety; break up for you the fallow ground: and it is time to seek Jehovah, till He come and teach righteousness (Hosea 5:11, 12);

“to ride” is predicated of Ephraim because “to ride” is to enjoy understanding; and “Ephraim” is the intellectual of the church; but “to plow” is predicated of Judah because “Judah” is the good of the church.

[4] In Amos:--

Shall horses run on the rock? will one plow with oxen? that ye have turned judgment into gall, and the fruit of righteousness into wormwood (Amos 6:12);

“shall horses run on the rock?” denotes shall the truth of faith be understood? for “rock” in the spiritual sense is faith (n. 2760); and “horses” are those things which are of the understanding (n. 2761, 2762, 3217, 5321); “will one plow with oxen?” denotes shall he do good? “oxen” being good in the natural (n. 2180, 2566, 2781).  That this could not be done is signified by the words which follow: “because ye have turned judgment into gall and the fruit of righteousness into wormwood.”

[5] In Luke:--

Jesus said, No man putting his hand to the plough, but looking backward, is fit for the kingdom of God (Luke 9:62).

These words signify the same as those which the Lord speaks in Matthew:--

He that is upon the house, let him not go down to take anything out of his house; and he that is In the field, let him not return back to take his garments (Matthew 24:17, 18);

the sense of these words is: he who is in good shall not betake himself therefrom to the things that belong to the doctrinals of faith (n. 3652). Thus “he who puts his hand to the plough” is he who is in good; “but looking backward” is he who then looks to the doctrinal things of faith, and thus forsakes good.  It was on this account that Elijah was displeased that Elisha, who was plowing in the field, when called, asked that he might first kiss his father and mother; for Elijah said, “Go, return; for what have I done to thee?” (1 Kings 19:19-21).  In the opposite sense “plowing” signifies the evil which blots out good, thus vastation; as in Jeremiah:--

Zion shall be plowed as a field, and Jerusalem shall be heaps, and the mountain of the house as the lofty places of the forest (Jer. 26:18; Micah 3:12).

AC 5896. And God sent me before you.  That this signifies that it was determined by the Divine providence, is evident from the signification of “God sent me before you,” as being the Divine providence (n. 5890).

AC 5897. To put for you remains in the land.  That this signifies the midst and inmost of the church, is evident from the signification of “remains,” as being goods joined to truths stored up within man by the Lord (n. 468, 530, 560, 561, 660, 1050, 1906, 2284, 5135, 5342), here in the midst and inmost of the church.  It is said “the midst and inmost,” because what is inmost with man does occupy the midst in the natural where inmost and interior things are together.  In general, those things which are inmost in those which follow one another in succession, the same are also in the midst or center in those which, from these, are simultaneous, as is the case in the natural; thus do inmost things arrange themselves in the exterior ones.  “To put for you remains in the land” implies that the inmost of the church must be with the sons of Jacob; not that they would be in the inmost, but that the representative of the church in all its form might be instituted with them, and that the Word might be there. These things are signified by the “remains” relatively to the church, abstractedly from the nation.

[2] “Remains,” and also “residue,” are occasionally mentioned in the Word, but by both these expressions there have been understood merely the remains and residue of a people or a nation according to the letter; while it has been heretofore quite unknown that in the spiritual sense they signify the goods and truths stored up in the interior man by the Lord; as in the following passages. In Isaiah:--

In that day shall the shoot of Jehovah be for honor and for glory, and the fruit of the earth for magnificence and adornment to them that are escaped of Israel. And it shall come to pass that he that remaineth in Zion, and he that is left (residuus) in Jerusalem, shall be called holy, everyone that is written unto life in Jerusalem (Isa. 4:2, 3);

“they that remained in Zion, and they that were left in Jerusalem” were in no wise made holy nor more than others written unto life; whence it is clear that by “those who remained and who were left” are meant the things that are holy and that are written unto life.  These are goods conjoined with truths and stored up in the interior man by the Lord.

[3] In the same:--

In that day the remains of Israel, and they that are escaped of the house of Jacob, shall no more lean on their smiter, but shall lean on Jehovah, the Holy One of Israel, in truth.  The remains shall return, the remains of Jacob, unto the mighty God (Isa. 10:20, 21);

that the “remains” are not the remains of any people or nation may be seen from the fact that in the Word, especially the prophetic Word, by “Israel” was not meant Israel, nor by “Jacob” Jacob, but by both the church and what is of the church. And this being the case, by the “remains” are not meant the remains of Israel and Jacob, but the truths and goods which belong to the church. Yea, neither do the “remains of a people,” and the “residue of a nation” (when it is so said), signify the remains of any people or the residue of any nation, because by “people” in the internal sense are signified truths (n. 1259, 1260, 3295, 3581), and by “nation” goods (n. 1259, 1260, 1416).  That it has been unknown, and appears strange, that by “remains” are signified truths and goods, is because the literal sense, especially where it is historical, withdraws and forcibly withholds from thinking things like these.

[4] In the same:--

Then there shall be a path for the remains of the people, which shall be left (residuoe) from Asshur; as there was for Israel through the sea, when he came up out of the land of Egypt (Isa. 11:16);

where the meaning is similar; “they that are left from Asshur” being those who have not been destroyed through perverse reasonings. “Asshur” is such reasonings, (n. 1186). Again:--

In that day shall Jehovah Zebaoth be for a crown of ornament, and for a diadem of comeliness, to the remains of His people (Isa. 28:5).

Again:--

Moreover the escape of the house of Judah which is left (residua), shall again take root downward, and yield fruit upward.  For out of Jerusalem shall go forth remains, and out of Mount Zion they that escape (Isa 37:31, 32).

Again:--

Butter and honey shall everyone eat that is left (residuus) in the midst of the land (Isa. 7:22).

In Jeremiah:--

I will gather together the remains of My flock out of all the lands whither I have scattered them, and I will bring them back to their fold, that they may bring forth and be multiplied (Jer. 23:3).

Again:--

The people of those left (residuorum) by the sword found grace in the wilderness in going to give rest to him, to Israel (Jer. 31:2);

“the people of those left by the sword in the wilderness” were they who were called “infants,” who the rest being dead, were brought into the land of Canaan.  These “infants” were the residue, and by them were signified the goods of innocence, and by their introduction into the land of Canaan was represented admission into the Lord’s kingdom.

[5] In Ezekiel:--

I will make a residue, when ye shall have some that escape the sword among the nations, when ye shall be scattered in the earth.  Then they that escape of you shall remember Me among the nations where they shall be captives (Ezek. 6:8, 9).

The reason why the goods and truths stored up by the Lord in man‘s interiors were represented by the “residue and the remains among the nations whither they were scattered and where they were made captives,” is that man is continually among evils and falsities, and is held in captivity by them. Evils and falsities are what are signified by the “nations.” The external man, when separated from the internal, is altogether in these, and therefore unless the Lord were to gather up the goods and truths which as occasion offers are insinuated into a man during the progress of life, the man could not possibly be saved, for without remains there is salvation for none.

[6] In Joel:--

It shall come to pass that everyone who shall call on the name of Jehovah shall escape; for in Mount Zion and in Jerusalem there shall be those who escape, as Jehovah hath said, and among the residue whom Jehovah doth call (Joel 2:32).

In Micah:--

There shall be remains of Jacob among the nations, in the midst of many peoples, as a lion among the beasts of the forest (Micah 5:8).

In Zephaniah:--

The remains of Israel shall not do perversity, nor speak a lie; neither shall a tongue of deceit be found in their mouth: they shall feed and be at rest, none making afraid (Zephaniah 3:13);

in this passage are described remains in respect to their quality, and it is known that this quality never belonged to the people called “Israel.” From this also it is manifest that by “remains” are meant other things; and that these are goods and truths is clear, because these are what do no perversity, nor speak a lie, neither is a tongue of deceit found in their mouth.

[7] In Zechariah:--

The streets of the city shall be full of boys and girls playing in the streets thereof; which shall be marvelous in the eyes of the remains of My people: now, not as in former days, am I to the remains of this people, for it is a seed of peace; the vine will yield its fruit, and the earth will yield its increase, and the heavens will yield their dew; and I will make the remains of this people heirs of all these things (Zech. 8:5, 6, 11, 12);

the remains are here called a “seed of peace,” but it is they who are in truths of good whose fruitfulness is described by “the vine shall yield its fruit, the earth its increase, and the heavens their dew.”

[8] The remains which are meant in the spiritual sense, are closed up by evils of life and by persuasions of falsity, so as no longer to appear; and by the denial of truth which had previously been acknowledged (both of these acts being from affection), they are consumed, for this is the commingling of truth and falsity which is called profanation.  Of these things we read in the Word, in Isaiah:--

He shall remove man, and the deserts shall be multiplied in the midst of the land: scarcely any longer is there in it a tenth part, and yet it shall be for exterminating (Isa. 6:12, 13);

that “ten” denotes remains, see (n. 276, 1906, 2284).  Again:--

I will kill thy root, and he shall kill them that are left of thee (Isa. 14:30);

speaking of the Philistines, who are those in the mere knowledge of knowledges, and not in life (n. 1197, 1198, 3412, 3413); those who are left are called a “root,” because from them, as from a root, grow forth goods and truths, which make man to be man.  Wherefore “he shall remove man” denotes to destroy remains.

[9] In Jeremiah:--

The young men shall die by the sword; their sons and their daughters shall die by famine; and there shall be no remains unto them (Jer. 11:22, 23);

speaking of the men of Anathoth.  Again:--

I will take the remains of Judah, who have set their faces to come into the land of Egypt to sojourn there, that they be all consumed; and there shall not be an escaper, or one left to the remains of Judah, who have come to dwell in the land of Egypt (Jer. 44:12, 14, 28);

the reason why they who were of Judah should not sojourn in Egypt, nor dwell there, and that this was so severely forbidden them, was that the tribe of Judah represented the Lord’s celestial church, and the celestial are utterly unwilling to know about the memory-knowledges which are signified by “Egypt;” for they know all things from the celestial good in which they are, which good would perish if they were to be take themselves to memory-knowledges. Nay, they who are of the Lord‘s celestial kingdom, being in celestial good (and celestial truth being charity, while spiritual truth is faith), are not willing even to mention faith, lest they should “go down” from good and “look backward” (n. 202, 337, 2715, 3246, 4448).  This also is what is meant by the words:--

He that is upon the house, let him not go down to take anything out of the house; and be that is in the field, let him not return back to take his garments (Matt. 24:17, 18);

see just above (n. 5895); and also by these words:--

Remember Lot’s wife (Luke 17:32);

who looked back and became a pillar of salt. In regard to looking and returning back, see (n. 2454, 3652).

[10] By the nations which were so accursed that there was not even any residue left, was represented that iniquity was so consummated with them that nothing of good and truth survived, thus that there were no remains; as in Moses:--

They smote Og the king of Bashan, and all his sons, and all his people, until they left no residue (Num. 21:35; Deut. 3:3).

Again:--

They took all the cities of Sihon, and gave to the curse every city of man, and the women, and the little child; they left no residue (Deut. 2:34).

So in other passages where it is written that they were “given to the curse.”

[11] In regard to remains, or the goods and truths stored up in man‘s interiors by the Lord, the case is this.  When a man is in good and truth from affection, thus from freedom, then good and truth are implanted.  And when this takes place, the angels from heaven approach nearer and conjoin themselves with the man. It is this conjunction which causes the goods with truths to come forth in the man’s interiors.  But when a man is in things external, as when he is in worldly and bodily things, then the angels are removed, and when they are removed, then nothing at all of these goods and truths appears.  Nevertheless as conjunction has once been effected, the man is in the capacity for conjunction with the angels, thus with the good and truth appertaining to them; but this conjunction does not take place oftener and further than is well-pleasing to the Lord, who disposes these things according to every use of the man‘s life.

AC 5898. And to make you live.  That this signifies spiritual life thence for truths in the natural, is evident from the signification of “to make live,” as being spiritual life (n. 5890).  As everything of spiritual life is from remains, therefore it is said spiritual life thence.  And because it is thence, therefore immediately after what is said about remains, it is also said “to make you live,” namely the truths in the natural which are represented by the sons of Jacob (n. 5403, 5419, 5427, 5458, 5512).

AC 5899. For a great escape.  That this signifies deliverance from damnation, is evident from the signification of “escape,” as being deliverance from damnation, which deliverance is effected by means of remains, that is, by means of the goods and truths stored up with man by the Lord.  They who receive these goods and truths, that is, who allow them to be implanted in their interiors, escape damnation, and are among the residue.  Hence it is that mention is made of “escape” in the Word throughout where a “residue” and “remains” are spoken of, as here by Joseph, and also in other places; as in Isaiah:--

In that day the fruit of the earth shall be for magnificence and ornament for the escape of Israel; and it shall come to pass, that he that remaineth in Zion, and he that is left in Jerusalem, shall be called holy (Isa. 4:2, 3).

Again:--

In that day the remains of Israel, and the escape of the house of Jacob, shall no more lean upon their smiter (Isa. 10:20).

Again:--

Moreover the escape of the house of Judah that are left shall again take root downward, and yield fruit upward; for out of Jerusalem shall go forth remains, and out of Mount Zion an escape (Isa. 37:31, 32).

In Ezekiel:--

I will make a residue, when ye shall have some that escape the sword among the nations, when ye shall be scattered in the earth; then they that escape of you shall remember Me (Ezek. 6:8, 9).

In Joel:--

It shall come to pass that he who shall call on the name of Jehovah shall escape; because in Mount Zion and in Jerusalem there shall be an escape, as Jehovah hath said, and among the residue whom Jehovah doth call (Joel 2:32).

In Jeremiah:--

There shall not be an escaper, or one left to the remains of Judah (Jer. 44:12, 14).

From these passages it is plain what it is “to escape,” namely, that they who “escape” are they who have remains, and that “to escape” is to be delivered from damnation.

AC 5900. And now not you sent me hither.  That this signifies that they had not dismissed to the memory-knowledges which are of the natural, is evident from the signification of “Egypt,” which is “hither,” where he was sent, as being the memory-knowledges which are in the natural (n. 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700).  That “not you sent me,” denotes that they did not dismiss is evident.

AC 5901. But God.  That this signifies that the Divine had done this, is evident without explication.  How the case herein is, has been unfolded wherein it is said of Joseph that he was sold into Egypt and there first ministered in the house of Potiphar; namely, that as in the supreme sense he represented the Lord and in a lower sense those who are being regenerated by the Lord, memory-knowledges are the first things which are to be learned; for they are the things from which truths are to be concluded, and in which truths are then to be terminated. Afterward progress is made toward more interior things.  All this is what Joseph represented, and this being so, it was the Divine which sent him there.

AC 5902. And He hath set me for a father to Pharaoh.  That this signifies that now the natural is from him, is evident from the representation of Pharaoh, as being the natural in general (n. 5160, 5799).  That it is from him is signified by his being “set for a father,” for the sons depend on the father.  By “father” in the proper sense is signified good (n. 2803, 3703, 3704, 5581); and as on good depend all things in both the internal and the external man, by “God setting him for a father to Pharaoh” is signified that from him, as from good, is the natural; for Joseph represents the internal celestial, or internal good (n. 5805, 5826, 5827, 5869, 5877).  This by influx sets in order all things in the natural, and at last causes the natural to be from itself.

AC 5903. And for lord to all his house.  That this signifies that from him is everything in the natural, is evident from the signification of “all the house of Pharaoh,” as being everything in the natural.  That everything there is from him, is signified by Joseph’s being set for lord over it.  Moreover “lord” in the Word is predicated of good.

AC 5904. And I rule over all the land of Egypt.  That this signifies that he arranges the memory-knowledges therein, is evident from the signification of “to rule,” as being to arrange; and from the signification of the “land of Egypt,” as being the natural mind (n. 5276, 5278, 5280, 5288, 5301), thus all memory-knowledges, for these belong to the natural mind.  Memory-knowledges are what constitute the intellectual of this mind, but the good which flows in from the internal and arranges the memory-knowledges there, is what makes as it were the will part there.

AC 5905. Verses 9-13.  Haste ye and go up to my father, and say unto him, Thus hath said thy son Joseph, God hath set me for lord to all Egypt; come down unto me, tarry not; and thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy sons, and thy sons‘ sons, and thy flocks, and thy herds, and all that thou hast; and I will sustain thee there; for there are yet five years of famine: lest thou be rooted out, thou, and thy household, and all that thou hast.  And behold your eyes see, and the eyes of my brother Benjamin, that with my mouth I am speaking unto you. And ye shall tell my father all my glory in Egypt, and all that ye have seen; and haste ye, and bring down my father hither.  “Haste ye and go up to my father,” signifies to spiritual good; “and say unto him, Thus hath said thy son Joseph,” signifies the perception of this good about the internal celestial; “God hath set me for lord to all Egypt,” signifies that it arranges each and all things in the natural; “come down unto me, tarry not,” signifies sure conjunction; “and thou shalt dwell in the land of Goshen,” signifies the midst in the natural; “and thou shalt be near unto me,” signifies perpetual conjunction; “thou, and thy sons, and thy sons’ sons,” signifies spiritual good and all things that are from it and that are from these; “and thy flocks, and thy herds,” signifies natural good interior and exterior; “and all that thou hast,” signifies whatever is therefrom; “and I will sustain thee there,” signifies continuous influx of spiritual life from the internal celestial; “for there are yet five years of famine,” signifies the duration of the lack of good; “lest thou be rooted out,” signifies lest it perish; “thou, and thy household, and all that thou hast,” signifies spiritual good and all that belongs to it; “and behold your eyes see,” signifies a testifying from perception; “and the eyes of my brother Benjamin,” signifies from the perception of the intermediate; “that with my mouth I am speaking unto you,” signifies manifestation; “and ye shall tell my father all my glory in Egypt,” signifies the communication of the spiritual heaven in the natural with spiritual good; “and all that ye see,” signifies whatsoever was there noticed and perceived; “and haste ye, and bring down my father hither,” signifies close conjunction.

AC 5906. Haste ye and go up to my father.  That this signifies to spiritual good, is evident from the representation of Israel, who is here the “father,” as being spiritual good from the natural (n. 5801, 5803, 5807, 5812, 5817, 5819, 5826, 5833). That spiritual good is the father of the internal celestial, when yet spiritual good is relatively external because from the natural, is because before the internal man comes forth, the man must be external.  For progression is made in order from things exterior to things interior, as from memory-knowledges to intellectual things, for outer things must then serve as a plane to inner ones.  It is from this progression, or from this birth, that the external is called the “father” of the internal; consequently spiritual good from the natural, which is “Israel,” the “father” of the internal celestial, which is “Joseph.”

AC 5907. And say unto him, Thus hath said thy son Joseph.  That this signifies the perception thereof about the internal celestial, is evident from the signification of “saying” in the historicals of the Word, as being perception; and from the representation of Joseph, as being the internal celestial (n. 5869, 5877).  That there is signified the perception of spiritual good, which is “Israel,” about the internal celestial, which is “Joseph,” is because “hath said thy son Joseph” in the internal sense is the perceptivity of the influx from the internal celestial into spiritual good.

AC 5908. God hath set me for lord to all Egypt.  That this signifies that it arranges each and all things in the natural, is evident from the signification of “being set for lord,” as being to arrange (n. 5903, 5904); and from the signification of “all Egypt,” as being the memory-knowledges in the natural, thus each and all things therein, for the natural consists of memory-knowledges. “Egypt” is memory-knowledge.

AC 5909. Come down unto me, tarry not.  That this signifies sure conjunction, is evident from the signification of “coming down,” or “coming unto me,” as being conjunction; and from the signification of “tarry not,” as being what is sure.

AC 5910. And thou shalt dwell in the land of Goshen.  That this signifies the midst in the natural, is evident from the signification of “dwelling,” as being to live (n. 1293, 3384, 3613, 4451); and from the signification of the “land of Goshen,” as being the midst or inmost.  And because this land was in Egypt, and by “Egypt” is signified the memory-knowledge which is in the natural, it is the midst or the inmost in the natural.  For Goshen was the best tract in the land of Egypt, and that which is best in the natural, where memory-knowledges are, is in the midst or in the center; for good itself is there as something like a sun, and gives light thence to the truths which are at the sides.

AC 5911. And thou shalt be near unto me.  That this signifies perpetual conjunction, is evident from the signification of “being near,” as being perpetual conjunction; for by “coming unto Joseph” is signified conjunction (n. 5909).  Therefore to be “near to him,” thus continually nigh him, is perpetual conjunction.

AC 5912. Thou, and thy sons, and thy sons‘ sons.  That this signifies spiritual good and all things that are from it and that are from these, is evident from the representation of Israel, who here is “thou,” as being spiritual good (n. 5906); from the signification of “his sons,” as being the things that are from this good, which are truths in the natural, and are represented by his sons; and from the signification of “sons’ sons,” as being the things that are from these, namely, the truths again born and derived.  For when good is in the first place, and has dominion, it continually produces truths. It multiplies them around itself and also around each truth, and makes each truth like a little star, in the center of which there is a bright light.  Nor does good only multiply truths around itself, but it also produces truths from truths by derivations in succession, which are the “sons‘ sons,” or grandsons; and so on.  Joseph invites his brethren to him no otherwise than through his father, saying that he should come with his sons and with his sons’ sons.  The reason is, that there is no conjunction of the internal celestial with truths in the natural except through the intermediate.

AC 5913. And thy flocks, and thy herds.  That this signifies natural good interior and exterior, is evident from the signification of “flock,” as being interior good (n. 2566), here interior natural good, because they were the flocks of Israel, by whom is represented spiritual good from the natural (n. 5906); and from the signification of “herd,” as being exterior natural good.  That by “herd” is signified exterior good, and by “flocks” interior good, is because the beasts which constituted the herd, as oxen and bullocks, in the sacrifices signified the external goods of charity, also the goods of the external man; but those which constituted the flocks, as lambs, sheep, and goats, signified the internal goods of charity, also the goods of the internal man; and therefore they who are in these latter goods are called in the Word by the one word “flock,” and he who leads them is called the “shepherd.”

AC 5914. And all that thou hast.  That this signifies whatever is therefrom, is evident from the signification of “all that thou hast,” as being that which is therefrom; for the goods and truths in the natural are from spiritual good as a father; hence being from it, they are of it.

AC 5915. And I will sustain thee there.  That this signifies continuous influx of spiritual life from the internal celestial, is evident from the signification of “sustaining,” when it is said by Joseph, by whom is represented the internal celestial, as being the influx of spiritual life from the internal celestial; sustenance in the spiritual sense being nothing else than the influx of good and of truth through heaven from the Lord. From this are the angels sustained, and from this is the soul of man (that is, his internal man) sustained.  To this sustenance corresponds the sustenance of the external man by food and drink; and therefore by “food” is signified good, and by “drink,” truth.  Such also is the correspondence, that when a man is partaking of food, the angels with him are in the idea of good and truth, and wonderful to say with a difference according to the species of the food. Thus when a man in the Holy Supper receives the bread and the wine, the angels with him are in the idea of the good of love and the good of faith (n. 3464, 3735), for the reason that bread corresponds to the good of love, and wine to the good of faith; and because they correspond, they also signify the same in the Word.

[2] That man‘s soul (that is, the internal man) is sustained by spiritual food and drink, that is, by good and truth, is evident from the Lord’s words in Moses:--

Man doth not live by bread only, but by every utterance of the mouth of Jehovah doth man live (Deut. 8:3; Matt. 4:4);

the “utterance of the mouth of Jehovah” is the good and the truth which proceed from Him.  In John:--

Labor not for the food which perisheth, but for the food which remaineth into eternal life, which the Son of man will give you (John 6:27).

Again:--

The disciples besought Jesus, saying, Master, eat. He said to them, I have food to eat that ye know not (John 4:31, 32).

And concerning drink, in the same:--

Jesus said, If anyone thirst, let him come unto me and drink; who soever believeth in Me, as the Scripture hath said, out of his belly shall flow streams of living water (John 7:37, 38).

AC 5916. For there are yet five years of famine.  That this signifies the duration of the lack of good, is evident from what has been said and unfolded above about “famine” and about “five” (n. 5893, 5894).

AC 5917. Lest thou be rooted out.  That this signifies lest it perish, is evident without explication.

AC 5918. Thou, and thy household, and all that thou hast.  That this signifies spiritual good and all that belongs to it, is evident from the representation of Israel, who here is “Thou,” as being spiritual good.  That “thy household and all that thou hast” is all that belongs to it, is manifest.

AC 5919. And behold your eyes see.  That this signifies a testifying from perception, is evident from the signification of “eyes” and of “seeing,” as being perception (n. 2150, 3764, 4567, 4723, 5400); that testifying is signified, is plain.

AC 5920. And the eyes of my brother Benjamin.  That this signifies especially from the perception of the intermediate, is evident from the signification of “eyes” and of “seeing,” as being to understand and thence to perceive (n. 5919); and from the representation of Benjamin, as being the intermediate (n. 5411, 5413, 5443, 5639, 5688, 5822).  The case herein is this. As Benjamin represented the intermediate, and this intermediate was interior truth (n. 5600, 5631), immediately depending upon internal good, which is “Joseph,” it had on this account a clearer and more exquisite perception than the truths which were beneath or more external, which his ten brethren represented.  For the nearer truth and good are to the internal, the more perfect a perceptivity have they, being more deeply in the light of heaven, and thus nearer to the Lord.  For the influx of Divine good and truth from the Lord advances through continuous mediations, and thus successions; and therefore they who are in first principles or beginnings receive the influx with a clearer perception (because more immediately) than they who are in intermediates and ultimates. There is a successive obscuration of good and of truth (as there is of light) according to distances, for the more imperfect things which follow in succession by degrees, cause dimness.  from all this it is evident what “a testifying especially from the perception of the intermediate” means, for the intermediate is interior, and the truths which the sons of Jacob represent are exterior.

AC 5921. That with my mouth I am speaking unto you.  That this signifies manifestation, is evident from the fact that the first testifying was that their eyes saw, the second was that the eyes of Benjamin saw, and now the third is that with his mouth he was speaking unto them, whereby all doubt was removed that he was Joseph; consequently he had fully manifested himself.  Hence these words involve manifestation.

AC 5922. And ye shall tell my father all my glory in Egypt. That this signifies the communication of the spiritual heaven in the natural with spiritual good, is evident from the signification of “telling,” as being to communicate; from the signification of “glory,” as being the spiritual heaven; from the signification of “Egypt,” as being the memory-knowledges in the natural, thus the natural (n. 5908); and from the representation of Israel, who is here the “father” with whom communication was to be made, as being spiritual good (n. 5906). From this it is plain that by “Ye shall tell my father all my glory in Egypt” is signified the communication of the spiritual heaven in the natural with spiritual good.

[2] In regard to “glory” denoting the spiritual heaven, the case is this. There are two kingdoms of which heaven consists, namely, the celestial kingdom and the spiritual kingdom.  The celestial kingdom is the inmost or third heaven, and the spiritual kingdom is the middle or second heaven.  The good in which the celestial are is called celestial good, and the good in which the spiritual are is called spiritual good.  Celestial good is the good of love to the Lord, and spiritual good is the good of love toward the neighbor.  In regard to the conjunction of these two kingdoms, it is the good of charity toward the neighbor which conjoins them. For the internal of those who are in the celestial kingdom is love to the Lord, and their external is charity toward the neighbor; but the internal of those who are in the spiritual kingdom is charity toward the neighbor, and their external is faith therefrom.  From this it is apparent that the conjunction of these two kingdoms is effected through charity toward the neighbor, for in this the celestial kingdom terminates, and from this the spiritual kingdom begins.  Thus the last of the one is the first of the other, and in this way they mutually take hold of each other.

[3] It shall now be told what “glory” is.  “Glory” in the supreme sense is the Lord as to Divine truth, thus it is the Divine truth which proceeds from the Lord. But “glory” in the representative sense is the good of love toward the neighbor, or charity, which is the external good of the celestial kingdom and the internal good of the spiritual kingdom of the Lord, for this good in a genuine sense is the Divine truth in heaven.  And because Israel is here treated of, who is spiritual good, or charity, which makes the spiritual kingdom in the heavens and the spiritual church on earth, therefore here by the “glory” of Joseph, which they were to tell Israel, is meant the spiritual heaven.  The spiritual heaven is called “glory” because whatever is there appears in light, in brightness, and in radiance.

[4] That “glory” is predicated of the Divine truth which is from the Divine Human of the Lord, and that it is attributed to the Lord as a king, for in the internal sense the “royalty” is Divine truth, (n. 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068). This is evident in John:--

But the Word was made flesh, and dwelt in us, and we saw His glory, the glory as of the only begotten of the Father, full of grace and truth (John 1:14);

the “Word” is Divine truth, and as this proceeds from the Lord, it is the Lord Himself; and hence “glory” is predicated of Divine truth.

[5] In Luke, when Jesus was transfigured on the mountain:--

Behold there talked with Him two men, who were Moses and Elias; who were seen in glory (Luke 9:30, 31);

there the Lord showed Peter, James, and John His Divine Human, such as it was and appeared in Divine light; and the form in which He was then seen presented to view the Word such as it is in the internal sense, thus such as is the Divine truth in heaven, for the Word is Divine truth for the use of the church.  For this reason it was also presented to view at the same time that Moses and Elias talked with Him, for by Moses is represented the Law, by which are meant the books of Moses with the historical books, and by Elias, are represented the Prophets, or the prophetic Word; that by “Moses” is meant the Law (n. 2135a, 4859), and that by “Elias” is meant the prophetic Word, (n. 2135a, 2762, 5247).

[6] In Matthew:--

They shall see the Son of man coming in the clouds of heaven with power and glory (Matthew 24:30);

that the literal sense of the Word is a “cloud,” and the internal sense “glory,” consequently Divine truth such as is in heaven, (n. 2135a); and that “glory” is the intelligence and wisdom which belong to Divine truth (n. 4809).  The Word as to the external sense is in a cloud, for the reason that human minds are in darkness; and therefore unless the Word were in a cloud, it would be understood by scarcely anyone, and moreover the holy things which belong to the internal sense would be profaned by evil people in the world.  Therefore the Lord says in Isaiah:--

Jehovah will create over every dwelling-place of Mount Zion, and over her assemblies, a cloud by day, and the shining of a flame of fire by night; for over all the glory there shall be a covering. And there shall be a tabernacle for a shade in the daytime (Isa. 4:5, 6).

[7] Hence also it was that over the tabernacle there appeared a cloud by day and a fire by night, because the tabernacle represented the Divine Human of the Lord, consequently the Divine truth which proceeds from Him, thus the Word which is the Divine truth of the church (n. 3210, 3439). The like is signified by these words in Moses:--

The cloud covered the tent of meeting, and the glory of Jehovah filled the habitation (Exod. 40:34).

Again:--

The glory of Jehovah appeared in the tent of meeting before all the sons of Israel (Num. 14:10).

And elsewhere:--

The cloud covered the tent, and the glory of Jehovah appeared (Num. 16:42).

[8] In like manner the “cloud” and the “glory” upon Mount Sinai, of which thus in Moses:--

When Moses went up into the mountain, the cloud covered the mountain, and the glory of Jehovah abode upon Mount Sinai six days (Exod. 24:15, 16).

These things also were represented, because the Law, which is Divine truth, was promulgated from that mountain. That the cloud and the glory of Jehovah were seen when Moses went up into the mountain was because he therein represented the Law, that is, the historic Word.  Therefore it is sometimes said “Moses and the Prophets” or “the Law and the Prophets,” and by the “Law” are meant the books of Moses with the rest of the historic books, but not the prophets, because this Word was represented by Elias and Elisha; for there is the historic Word and the prophetic, as is known.  Wherefore when the Word is called “the Law and the Prophets,” by the “Law” is meant the historic Word, and by the “Prophets” the prophetic Word.

[9] The Divine truth was also represented by the brightness as of a rainbow in the cloud around the cherubs and above them, in Ezekiel, where we read:--

I saw an appearance of fire, as it were a brightness round about; as the appearance of the bow that is in the cloud in the day of rain; this was the appearance of the likeness of the glory of Jehovah (Ezek. 1:27, 28);

and it is also called  The glory of Jehovah and the glory of the God of Israel (Ezek. 8:4; 10:18, 19; 11:22, 23); it is called the “glory of Jehovah” relatively to the inmost heaven, and the “glory of the God of Israel” relatively to the middle or spiritual heaven.  That Divine truth in the heavens appears in glory is because truth itself in the spiritual heaven appears before the eyes as a bright cloud (which has also been granted me sometimes to see), and the good within this truth appears there as fiery.  Thus the cloud variegated by fire presents the wonderful aspects which are “glory” in the external sense.  But “glory” in the internal sense is intelligence and wisdom; these also are what are represented by it.

[10] That Divine truth, from which are all wisdom and intelligence, as well as the appearance of a variegated cloud before the external sight, is “glory,” is evident also from these passages:--

Jehovah said, Living am I, and the whole earth shall be filled with the glory of Jehovah (Num. 14:21);

this was said by Jehovah when the Israelitish people were disowned, and it was said that only their little ones should come into the land of Canaan.  Under these circumstances, by “the whole earth being filled with the glory of Jehovah” was signified that in the representatives of the church with them, and in the Word, which for the most part treated of them, there should be the glory of Jehovah, with which the whole heaven should be filled, and thence the holy things of the church.

[11] In Isaiah:--

The seraphim cried, Holy, holy, holy, is Jehovah Zebaoth; the fulness of all the earth is His glory (Isa. 6:3).

Again:--

The glory of Jehovah shall be revealed, and all flesh shall see together (Isa. 40:5).

Again:--

Wherefore give glory to Jehovah in the Urim, in the islands of the sea to the name of Jehovah the God of Israel (Isa. 24:15);

“the Urim” denotes the light which is from the Divine truth proceeding from the Lord; the “islands of the sea,” those who are more remote from truth (n. 1158).

[12] Again:--

The glory of Lebanon has been given to it, the honor of Carmel and Sharon; they shall see the glory of Jehovah, the honor of our God (Isa. 35:2);

“Lebanon” denotes the spiritual church; “Carmel and Sharon” the celestial church; of the latter is predicated the “glory of Jehovah” when there is meant celestial truth, which is charity; of the former is predicated the “honor of the God of Israel” when there is meant spiritual good, which also is charity.

[13] Again:--

Arise, be lighted up, for thy light is come, and the glory of Jehovah hath arisen upon thee.  For behold darkness covereth the earth, and thick darkness the peoples; but Jehovah shall arise upon thee, and His glory shall be seen upon thee (Isa. 60:1, 2);

speaking of the Lord, who is called a “light,” (John 1:4, 9); and it is said that upon Him shall arise the “glory of Jehovah,” that is, that the Divine truth is His.  In like manner in the same prophet:--

For Mine own sake, for Mine own sake, will I do it; for how should it be profaned?  My glory I give not to another (Isa. 48:11);

here also speaking of the Lord; “glory” in the highest sense denotes the Divine Human, thus also the Divine truth, because this is therefrom; “not to give His glory to another” is to give it to the Divine Human only, which is one with Himself.

[14] And in the Revelation:--

The holy city Jerusalem, coming down out of heaven; having the glory of God; and her luminary was like unto a stone most precious (Rev. 21:10, 11);

“the holy city Jerusalem” is the Lord‘s spiritual kingdom in the heavens, and His spiritual church on earth, of both of which “glory” is predicated; the “luminary” is truth from the Divine.

[15] As in the Word Divine truth is represented by royalty, the Lord as to Divine truth being represented by kings (the passages cited just above), therefore to it as to a king is attributed “glory,” as in David:--

Lift up your heads, O ye gate,; and be ye lifted up, ye doors of the world; that the King of glory may come in. Who is this King of glory? Jehovah strong and a hero; Jehovah a hero of war.  Lift up your heads, O ye gates; and lift up O doors of the world; that the King of glory may come in.  Who is this King of glory? Jehovah Zebaoth, He is the King of glory (Ps. 24:7-10).

In Isaiah:--

Jehovah Zebaoth will reign in the mountain of Zion, and in Jerusalem; and before His elders glory (Isa. 24:23);

“glory” denotes Divine truth. Jehovah is called “Jehovah Zebaoth,” or “Jehovah of Armies,” where Divine truth is treated of, for by “armies” are signified truths (n. 3448).

[16] And as by a kingdom was represented Divine truth, therefore the throne upon which kings sat when they judged was called a “throne of glory” (Isa. 22:23; Jer. 14:21; 17:12).  And in Matthew:--

The Son of man shall sit on the throne of His glory (Matthew 19:28).

Again:--

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 the King shall say to them (Matthew 25:31, 34, 40).

A further reason why a throne is called a “throne of glory” was that judgments were effected from truth.  Again:--

The Son of man shall come in the glory of His Father with His angels; and then shall He render to everyone according to his deeds (Matthew 16:27).

[17] From all this it is also plain what is meant by “glory” in the Lord’s Prayer:--

Thine is the kingdom, the power, and the glory, forever (Matt. 6:13).

The Lord‘s spiritual kingdom in the heavens, and His spiritual church on earth, are also called “comeliness”   (Isa. 60:7; 63:15; 64:11; Dan. 8:9; 11:16, 41, 45). Moreover “glory” is mentioned by Joseph because in the highest sense Joseph himself represents the Lord as to the Divine spiritual, that is, the Divine truth; and in the internal sense His spiritual kingdom, and also the good of faith (n. 3969, 4669, 4723, 4727).

AC 5923. And all that ye see.  That this signifies whatever was there noticed and perceived, is evident from the signification of “seeing,” as being to understand and thence to perceive And to notice (n. 2150, 2325, 2807, 3764, 3863, 4403-4421, 4567, 4723, 5400).

AC 5924. And haste ye, and bring down my father hither.  That this signifies close conjunction, is evident from what was said above (n. 5909); and as the same thing is here said again, and from the affection of love, it denotes close conjunction.

AC 5925. Verses 14, 15.  And he fell upon his brother Benjamin’s necks and wept; and Benjamin wept upon his necks. And he kissed all his brethren, and wept upon them; and afterward his brethren talked with him.  “And he fell upon his brother Benjamin‘s necks,” signifies inmost conjunction with the intermediate; “and wept,” signifies the effect of mercy; “and Benjamin wept upon his necks,” signifies reception and thence reciprocity; “and he kissed all his brethren,” signifies adjunction from grace; “and wept upon them,” signifies the effect of affection; “and afterward his brethren talked with him,” signifies reciprocal communication from reception.

AC 5926. And he fell upon his brother Benjamin’s necks.    That this signifies inmost conjunction with the intermediate, is evident from the signification of the “neck,” as being influx, communication, and conjunction (n. 3542, 3695, 3725), and properly the conjunction of celestial and spiritual things (n. 5320, 5328), thus the conjunction of the internal celestial which is “Joseph,” with the spiritual of the celestial which is “Benjamin,” hence “falling upon the necks” denotes to closely conjoin one‘s self, consequently it denotes inmost conjunction; and from the representation of Benjamin, as being the intermediate (n. 5411, 5413, 5443, 5639, 5686, 5688, 5689).

AC 5927. And wept.  That this signifies the effect of mercy, is evident from the signification of “weeping,” as being what is from mercy, thus its effect (n. 5480, 5873).

AC 5928. And Benjamin wept upon his necks.  That this signifies reception and thence reciprocity, is evident from the fact that this was done mutually; wherefore it denotes reception and reciprocity.  As regards the conjunction of good with truths, and the reciprocal conjunction of truths with good, be it known that when good flows into truths and conjoins them with itself, it pours into them good from its own, and by means of its own attaches them to itself, whence comes the conjunction.  And as truths thus receive life, it afterward appears as if they act from themselves, when they act reciprocally or react.  Nevertheless truths do not act from themselves, but from the good which flows into the good attached by itself to the truths. The case herein is like the blood-vessels in a living body. Truths are as it were the vessels without the blood; but good is as it were the blood; when this pours itself into the vessels which before were empty, it sets them in motion, and also in reciprocal motion, for they have received from the blood a capacity of moving, and as it were life.  From all this it is evident how the case is with the conjunction of good with truths, and with the reciprocal conjunction of truths with good.

AC 5929. And he kissed all his brethren.  That this signifies adjunction from grace, is evident from the signification of “to kiss,” as being conjunction from  affection (n. 3573, 3574, 4353), here adjunction from grace, because the truths of the church in the natural, which are represented by the sons of Jacob, are more remote from internal good, which is Joseph; and things more remote are indeed conjoined through the intermediate with internal good, but yet long retain such things as do not correspond with internal good; and therefore by “kissing his brethren” is signified adjunction from grace. It is said from grace, not from mercy, because things more remote and not fully correspondent are not in such humiliation that they can implore mercy; from the heart they cannot even mention mercy, but instead thereof grace; and this because the non-correspondent things which adhere are from the love of self, and he who loves himself cannot possibly humble himself from the heart; for he sets himself up, because he regards himself in everything, and makes small account of what is outside of himself.

AC 5930. And wept upon them.  That this signifies the effect of affection, is evident from the signification of “to weep,” as being an effect of mercy (n. 5927, 5928), here an effect of affection, for the same reason as explained just above (n. 5929).

AC 5931. And afterward his brethren talked with him.  That this signifies reciprocal communication from reception, is evident from what has been unfolded above (n. 5880); also what reciprocal communication from reception is (n. 5928).

AC 5932. Verses 16-20. And the voice was heard in Pharaoh’s house, saying, Joseph‘s brethren have come; and it was good in the eyes of Pharaoh, and in the eyes of his servants. And Pharaoh said unto Joseph, Say unto thy brethren, This do ye; lade your beasts, and go, come ye into the land of Canaan; and take your father and your households, and come unto me; and I will give you the good of the land of Egypt, and ye shall eat the fat of the land. And now commanded, this do ye: take you out of the land of Egypt carts for your babes, and for your women, and bring your father, and come. And let not your eye be sparing upon your stuff; because the good of the whole land of Egypt, this is for you.  “And the voice was heard in Pharaoh’s house,” signifies that this filled the universal natural; “saying, Joseph‘s brethren have come,” signifies perception that the truths of the church are present in the natural; “and it was good in the eyes of Pharaoh,” signifies joy therein throughout; “and in the eyes of his servants,” signifies even to the lowest things there; “and Pharaoh said unto Joseph,” signifies the perception of the natural from the internal celestial; “Say unto thy brethren,” signifies about the truths of the church in the natural; “This do ye; lade your beasts,” signifies that they should fill up every truth with good; “and go, come ye into the land of Canaan,” signifies their dwelling-place; “and take your father and your households, and come unto me,” signifies the approach of spiritual good and of the truths of the church to the memory-knowledges of the natural; “and I will give you the good of the land of Egypt,” signifies the possession of memory-knowledges; “and ye shall eat the fat of the land,” signifies the appropriation of good there; “and now commanded, this do ye,” signifies the will; “take you out of the land of Egypt carts,” signifies the doctrinal things of memory-knowledges; “for your babes, and for your women,” signifies for those who do not yet know; “and bring your father, and come,” signifies their service and approach; “and let not your eye be sparing upon your stuff,” signifies that things instrumental are not to be cared for; “because the good of the whole land of Egypt, this is for you,” signifies that they have what is primary in the natural mind.

AC 5933. And the voice was heard in Pharaoh’s house.  That it signifies that this filled the universal natural, is evident from the signification of a “voice” which is heard elsewhere and at a distance, when predicated of influx, as being to be filled; for as a voice that is heard fills, so does that which flows in; and from the signification of “Pharaoh‘s house,” as being the universal natural, for by Pharaoh is represented the natural in general (n. 5160, 5799).

AC 5934. Saying, Joseph’s brethren have come.  That this signifies a perception that the truths of the church are present in the natural, is evident from the signification of “to have come,” as being presence; and from the representation of the sons of Jacob, or of Joseph‘s brethren, as being the truths of the church in the natural (n. 5403, 5419, 5458, 5512).  In the natural there are memory-knowledges of various kinds: there are memory-knowledges about earthly, bodily, and worldly things, which are the lowest, for these are immediately from the things of the external senses, or of the body; there are memory-knowledges about the civil state, its government, statutes, and laws, which are a little more interior; there are memory-knowledges about the things of moral life, which are more interior still.  But the memory-knowledges which belong to spiritual life are more interior than all the former.  These latter are truths of the church, which in so far as they are only from doctrine with a man, are nothing but memory-knowledges; but when they are from the good of love, they then rise above memory-knowledges, for they are then in spiritual light, from which they look at memory-knowledges in their order beneath them. By means of such degrees of memory-knowledges a man mounts to intelligence, for by means of these degrees memory-knowledges open the mind so that light from the spiritual world can flow in.  From all this it is now evident what is meant by the presence of truths in the natural.

AC 5935. And it was good in the eyes of Pharaoh.  That this signifies joy there throughout, namely in the natural, is evident from the signification of “to be good in the eyes of” anyone, as being to be a joy to him; and from the representation of Pharaoh, as being the natural in general (n. 5933).

AC 5936. And in the eyes of his servants.  That this signifies even to the lowest things there, is evident from the signification of “servants,” as being lower things (n. 2541, 5161, 5164, 5305), thus also lowest things.  What memory-knowledges in the natural are lower, and what are lowest, may be seen just above (n. 5934).

AC 5937. And Pharaoh said unto Joseph.  That this signifies the perception of the natural from the internal celestial, is evident from the signification of “saying” in the historicals of the Word, as being perception; from the representation of Pharaoh, as being the natural in general (n. 5160, 5799); and from the representation of Joseph, as being the internal celestial (n. 5869, 5877).  As the celestial which Joseph represents is internal, and the natural which Pharaoh represents is external, therefore the perception is of the natural from the internal celestial, for all perception is from within, and in no case is there any perception of what is interior from without; for whence the influx, thence the perception.

[2] What the perception is that is so often mentioned shall here be briefly stated.  There is with every man a capacity of perceiving whether a thing is so or is not so.  The capacity of drawing a conclusion within himself, or in his own mind, causes a thing to be perceived.  This capacity is utterly impossible unless there is influx from the spiritual world.  In this gift one man excels another. They who excel less are they who within themselves or in their own mind conclude and thus perceive but little; but say that a thing is so because others in whom they have faith have said so.  But they who excel more are they who see, not from others, but from themselves, that the thing is so; for in very deed the perception which exists with every man is one in worldly things, but not at the present day with anyone in spiritual things.  The reason is that the spiritual which flows in and causes perception has been obscured and almost extinguished by the delights of the love of the world and of self; and therefore neither do they care for spiritual things, except in so far as is of duty and of custom; and if fear from duty, and delight from custom, were taken away, they would spurn, feel aversion for, and even deny them.

[3] He who would have perception in spiritual things must be in the affection of truth from good, and must continually long to know truths.  Thereby his intellectual is enlightened, and when the intellectual has been enlightened, then it is given him to perceive something inwardly within himself.  But he who is not in the affection of truth, knows that which he knows to be so, from the teaching of the church to which he joins his faith, and because a priest, presbyter, or monk has said so. From all this it is evident what perception is, and that it exists in worldly things, but not in spiritual things; as is further evident from the fact that everyone remains in the doctrine in which he was born, even they who were born Jews, and also they who are outside the church, although they live within it. Moreover they who are in any heresy, if told the veriest truths, and if these were also confirmed, they would nevertheless perceive not one whit of their truth: they would appear to them as falsities.

AC 5938. Say unto thy brethren.  That this signifies about the truths of the church in the natural (namely, that there is perception about them), is evident from the representation of Joseph’s brethren, as being the truths of the church in the natural (n. 5403, 5419, 5458, 5512).  Pharaoh here invites the sons of Jacob to come into Egypt with their babes and women, and to bring their father with them; for Pharaoh says: “Say unto thy brethren, This do ye, and take your father, and take you out of the land of Egypt carts for your babes and for your women, and bring your father, and come.” Joseph, however, just above invites his father, and his brethren no otherwise than as his father‘s sons, for he says: “Go up to my father, and say unto him, Come down unto me, tarry not; and thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy sons, and thy sons’ sons, and all that thou hast; haste ye and bring down my father hither.” The reason why Pharaoh invited the sons of Jacob, and Joseph his father, is not plain except from the internal sense, which is, that the natural in general, which is represented by Pharaoh, has immediate communication with the truths of the church in the natural, which are represented by the sons of Jacob; and hence it is that Pharaoh speaks of them.  But the internal celestial, which is represented by Joseph, has no immediate communication with the truths of the church in the natural, which are the sons of Jacob; but it has communication through spiritual good, which is Israel their father.  This is the reason why Joseph speaks of his father.

AC 5939. This do ye; lade your beasts.  That this signifies that they should fill up every truth with good, is evident from the signification of “lading beasts,” as being to fill truths full; and from the signification of the grain with which the beasts were to be laden, as being the good of truth (n. 5295, 5410). The reason why “beasts” here are truths, is that they were asses (Gen. 42:26, 27; 43:18, 24; 44:3), by which are signified memory-knowledges (n. 5741).  And as by “asses” are signified memory-knowledges, and conjunction had now been effected with internal good through the intermediate, they are truths of memory-knowledge, and therefore instead of “asses” they are here called “beasts of burden (jumenta).”

AC 5940. And go, come ye into the land of Canaan.  That this signifies their dwelling-place, namely, that of the truths of the church in the natural, is evident from the signification of the “land of Canaan,” as being the dwelling-place of those who had been of the church (n. 3686, 3705, 4447, 4454, 4517, 5136), thus the dwelling-place of the truths of the church with good, because these constitute the church.

AC 5941. And take your father and your households, and come unto me.  That this signifies the approach of spiritual good and of the truths of the church to the memory-knowledges of the natural, is evident from the representation of Israel, who is here the “father,” as being spiritual good (n. 5801, 5803, 5807, 5812, 5817, 5819, 5826, 5833); and from the representative of his sons, as being the truths of the church in the natural (n. 5414, 5879), all things of which are their “households;” from the signification of “coming,” as being to approach; and from the representation of Pharaoh, who is the “me” to whom they were to come, as being the memory-knowledge of the natural in general.  From all this it is evident that by “take your father, and your households, and come unto me,” is signified the approach of spiritual good, and of the truths of the church, to the memory-knowledges of the natural.

AC 5942. And I will give you the good of the land of Egypt. That this signifies the possession of memory-knowledges, is evident from the signification of the “land of Egypt,” as being memory-knowledges (n. 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700); and from the signification of his “giving the good of the land,” as being possession, for he who gives possession gives the good thereof; and the converse.

AC 5943. And ye shall eat the fat of the land.  That this signifies the appropriation of good there, is evident from the signification of “eating,” as being to be communicated, conjoined, and appropriated (n. 2187, 2343, 3168, 3513, 3832, 4745); and from the signification of the “fat,” or “fatness,” “of the land,” namely, of Egypt, as being good in the natural.  That “fat” denotes the celestial, or good, is evident from many passages in the Word; not only the fat that is in the animal, but also the fat that is from elsewhere, such as butter and oil. And whatever at all partakes of fatness, does in the same proportion signify what is of good, such as milk, sweets (mella), gums.

[2] That fatness was a representative of celestial good, thus of the love which is from the Lord, is evident from the burnt-offerings and sacrifices, in which all the fat was burnt upon the altar, the odor from it being an “odor of rest to Jehovah;” also that on this account the sons of Israel were forbidden to eat the fat; from which, as from everything else, it may be seen that the things instituted among the Israelites were representative of heavenly and spiritual things, and thus that they involved holy things.  Otherwise there would not have been anything of a Divine reason for all the fat of the animal being sacrificed, and its being an odor of rest to Jehovah; and also for the eating of it being forbidden, like the eating of the blood.  Surely it would be a very gross way of thinking about the Divine, if it were believed that the fat was delightful, and that Jehovah made an ordinance that had nothing stored up within it; and even man would be too earthly and corporeal if he cared naught for a knowledge of what was signified by such things; a sign that he had no affection of knowing the things of the Word and of eternal life.

[3] Concerning “fat” we read in Moses:--

Thou shalt take all the fat that covereth the inwards, and the caul upon the liver, and the fat upon the kidneys, and shalt burn it upon the altar (Exod. 29:13, 22; Lev.  3:4, 5, 9, 10, 14, 15; 4:8, 9, 19, 26, 31, 35; 7:3, 4).

The fat of the breast was also to be sacrificed (Lev. 7:30, 31). That it was an “odor of rest to Jehovah,” thus:--

This is the bread of the fire-offering to Jehovah for an odor of rest (Lev. 3:16).

The priest shall sprinkle the blood upon the altar of Jehovah, and shall offer the fat for an odor of rest to Jehovah (Lev. 17:6).

And elsewhere:--

The fat of the firstling of an ox, and of a sheep, shall be burnt upon the altar, for an odor of rest to Jehovah (Num. 18:17);

an “odor of rest” signifies what is grateful from the good of love.

[4] That the fat was not to be eaten by the sons of Israel:--

Let all the fat be Jehovah‘s. Therefore it is a statute of eternity for your generations in all your dwellings; ye shall not eat any fat or any blood (Lev. 3:16, 17).

And elsewhere:--

Speak unto the sons of Israel, saying, Ye shall not eat any fat, whether of ox, or of sheep, or of goat; everyone who eateth the fat of the beast of which is an offering made by fire to Jehovah, the soul that eateth shall be cut off from his peoples; nor shall ye eat any blood (Lev. 7:23, 25, 26).

[5] Burnt-offerings and sacrifices constituted the chief part of Divine worship with that people (n. 923, 2180), and therefore by burn-offerings and sacrifices in general is signified worship, and by the things sacrificed, and also by the whole process of sacrificing, is signified the quality of the worship, and by the fat and the burning thereof is signified the veriest Divine celestial, which is the good of love from the Lord, as appears also from these passages.  In Isaiah:--

O Jacob, thou hast not bought Me sweet cane with silver, and with the fat of thy sacrifices thou hast not filled Me; only thou hast made Me serve through thy sins (Isa. 43:24);

“thou hast not bought sweet cane with silver” denotes thou hast not procured for thyself the truths of faith; “and with the fat of thy sacrifices thou hast not filled Me” denotes that the good of love has not been procured.

[6] In David:--

I will offer unto Thee burn-offerings of fatlings, with the incense of rams (Ps. 66:15);

“burnt-offerings of fatlings” denote worship from love.  In Moses:--

When it shall be said, Where are their gods, the rock in which they trusted; that did eat the fat of their sacrifices, and drank the wine of their drink-offering? (Deut. 32:37, 38);

this might be said by the Gentiles, who supposed that gods are fed, especially with such things; being quite unaware that the fat of sacrifices was the celestial, or the good of love, in worship; and that the wine of the drink-offering was the truth of faith thence derived, which things affected the angels when the sacrifice was made, and which were on this account commanded, in order that heaven might be near man by means of representatives and correspondences.

[7] In David:--

Jehovah will remember all thine offerings, and make fat thy burnt-offering (Ps. 20:3);

“to make fat the burnt-offering” denotes to render the worship good.  In Isaiah:--

In this mountain shall Jehovah Zebaoth make to all peoples a feast of fat things, a feast of lees,     of fat things full of marrow, of lees well refined; He will swallow up death eternally; and the Lord Jehovih will wipe away the tear from upon all faces (Isa. 25:6, 8);

a “feast” denotes heaven and conjunction there with the angels through love and charity (n. 3596, 3832, 5161); “fat things” are the goods of love and of charity.  In the same:--

Wherefore do ye spend silver for that which is not bread?  and your labor for that which satisfieth not? attend ye in attending unto Me, and eat ye what is good, and let your soul be deliciated in fatness (Isa. 55:2).

[8] And in Jeremiah:--

I will turn their mourning into joy; and will comfort them, and make them glad from their sorrow; and I will fill the soul of the priests with fatness, and My people shall be sated with My good (Jer. 31:13, 14);

“fatness” manifestly denotes good, for it is said that “their soul shall be sated;” and it is called “Jehovah’s good,” which is nothing else than the celestial that is from Him.  In David:--

My soul shall be sated as with fatness and fat, and my mouth shall praise with lips of songs (Ps. 63:5);

where the meaning is similar.  Again:--

Thou hast crowned the year of Thy goodness, and Thy paths drop with fatness (Ps. 65:11).

Again:--

The sons of man confide in the shadow of Thy wings; they are filled with the fatness of Thy house; and Thou makest them drink of the stream of delights (Ps. 36:7, 8).

In Isaiah:--

Then shall Jehovah give the rain of thy seed, wherewith thou shalt sow the land; and bread of the increase of the land, and it shall be fat and rich (Isa. 30:23).

[9] In John:--

All things fat and splendid have gone away, and thou shalt find them no more (Rev. 18:14);

speaking of Babylon; “all things fat and splendid have gone away” denotes that all the goods of love and truths of faith have done so.  In Moses:--

He made him suck honey out of the rock, and oil out of the flint of the rock; butter of the herd, 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 drinkest pure wine (Deut. 32:13, 14);

speaking of the Ancient spiritual Church, whose various goods are recounted and signified by “honey,” “oil,” “butter,” “milk,” and “fat.”

[10] As “fat” denoted good, it is also adjoined to such things as are not fat in themselves, yet still signify goods.  Thus “fat” and “good” were as it were the same thing, as in the passage quoted,“ the fat of wheat.” In like manner in David:--

I would feed them with the fat of wheat (Ps. 81:16)

And elsewhere:--

Who setteth thy border peace, and sateth thee with the fat of wheat (Ps. 147:14).

Also in Moses:--

All the fat of the pure oil, and all the fat of the new wine, and of the grain, which are the firstfruits, because they were Jehovah‘s were given unto Aaron (Num. 18:12).

AC 5944. And now commanded this do ye.  That this signifies the will, is evident without explication.

AC 5945. Take you out of the land of Egypt carts. That this signifies the doctrinal things of memory-knowledges, is evident from the signification of the “land of Egypt,” as being memory-knowledges; and from the signification of “carts,” as being doctrinal things. In the Word, where Egypt is treated of, mention is here and there made of chariots and horses, and by “chariots,” are there meant doctrinal things, sometimes false and sometimes true, and by “horses” are meant intellectual things, also in both senses.  That “chariots” are doctrinal things may be seen above (n. 5321).  In like manner “carts” there, but by these are signified the doctrinal things of memory-knowledges.  The doctrinal things of memory-knowledges are doctrinal things from the literal sense of the Word, and are especially serviceable to those who are being initiated for the first time into more interior truths of the church, such as that widows, orphans, and the poor in the streets are the especial objects of beneficence; and also the precepts of the Decalogue.  These and more are doctrinal things of memory-knowledges, and are signified by the “carts of Egypt.”  Such doctrinal things, being the first that a man learns, afterward serve him as an ultimate plane; for when progress is being made to more internal things, they become ultimates.  Moreover celestial and spiritual things actually terminate in these, for they as it were stand and rest upon them; because the spiritual world has as it were its feet and soles of the feet in the natural world, and with man in respect to his spiritual life has them in the doctrinal things of memory-knowledges, in like manner as the internal sense of the Word has them in its literal sense.  The “carts” by which these doctrinal things are signified, are not mentioned in the Word except in a few passages.  A “cart” is mentioned by this word in the original tongue, where it speaks of the ark being laid on such a vehicle (1 Sam. 6:7, 8; 2 Sam. 6:3), and also when the tabernacle was sanctified (Num. 7:3). The reason is that the ark represented heaven (n. 3478), which as before said stands and rests upon the doctrinal things of memory-knowledges.

AC 5946. For your babes, and for your women.  That this signifies for those who do not yet know, namely, the more interior things of the church, is evident from the signification of “babes,” as being those who do not yet know these things; and from the signification of “women” as being affections of truth.  For when “men (viri)” signify truths, as here the sons of Jacob, then their “women” signify the affections of truth; and on the other hand when “men (viri)” signify goods, their “women” signify truths, but in this case the men are called “husbands” (n. 3236, 4510, 4823). Neither do the affections of truth, which here are the “women,” know the more interior things of the church, except by means of truths, which are the “men.”  Affections without these are like the will without what is of the understanding.  The will, in order to see or know anything, must do it through the understanding: there is its sight or eye.

AC 5947. And bring your father, and come.  That this signifies their service and approach, is evident from the signification of “bringing their father,” as being service; and from the signification of “coming,” as being approach (n. 5941). In regard to the service which is signified by “bringing their father,” the case is this.  Lower things ought to serve interior ones.  The lower things are the truths of the church in the natural, which are represented by the sons of Jacob; but that which is interior is spiritual good, which is represented by Israel their father.  This being more interior, or what is the same, higher, ought to be served by exterior or lower things. For lower things are formed for nothing else than to be things of service, for they are formed for the interior to live and act in them and through them, and indeed so that if the interior is taken away from them, they are nothing but vessels without life and action, thus altogether dead.  This is the case with the body relatively to its spirit, and therefore when the spirit with draws, the body at once dies.  Such also is the case with the external man relatively to the internal, and also with the internal man relatively to the Lord; for the internal man has been formed to receive life from the Lord, and is nothing else than an organ of His life.  Consequently it is formed to serve the Lord for all the uses that love to Him and charity toward the neighbor demand, first in the natural world, and afterward in the spiritual world.

AC 5948. Also let not your eye be sparing upon your stuff. That this signifies that things instrumental are not to be cared for, is evident from the signification of “stuff” or “vessels,” as being things instrumental.  That these are not to be cared for is signified by “let not your eye be sparing.” There are things essential, and things instrumental. For an essential to work an effect anywhere, it must have an instrumental whereby to act; for just as an instrumental has been formed, so it acts.  For example, the body is the instrumental of its spirit; the external man is the instrumental of the internal; memory-knowledge is the instrumental of truth; and truth is the instrumental of good (n. 3068, 3079); and so on.

[2] In the Word things instrumental are called “vessels;” in the present case “stuff,” because they are said of the migration, thus of the things in the houses But essential things are called in the Word “things,” and are those which act by means of instrumental things.  Thus as interior things act through exterior things, they are relatively essential.  By instrumental things not being to be cared for, is meant that these must not be regarded as the end, but essential things; for in so far as instrumental things are regarded as the end, so far essential things withdraw themselves and vanish.  Thus if memory-knowledge is regarded as the end, and truths are not cared for, truths at last so vanish away that it cannot be perceived whether there are any truths.  Also if truths are regarded as the end, and good is not cared for, good at last so vanishes as not to be.  Furthermore, with those who have earthly, or bodily, or worldly things as the end, so that these are their only care, and not heavenly things, heavenly things so vanish away that at last scarcely anything is acknowledged.  These and similar things are what are signified by “let not your eye be sparing upon your stuff.”

[3] But be it known that “essential” and “instrumental” are relative terms; that is, that an essential is so called because it acts by means of another thing as by its instrument or organ.  But when another thing acts by means of that which was essential, then this becomes instrumental; and so on.  Moreover in the created universe there is not anything essential in itself; this exists solely in the Highest, that is, in the Lord, who, because He is Esse or the Essential in itself, is called “Jehovah” from esse (being). All other things are only instrumental.  From all this then it follows that because as before said essential things must be regarded as the end, and not instrumental things, the Lord alone must be so regarded.

AC 5949. Because the good of the whole land of Egypt, this is for you.  That this signifies that they have what is primary in the natural mind, is evident from the signification of the “land of Egypt,” as being the natural mind (n. 5276, 5278, 5280, 5288, 5301): by the “good of the whole of this land” is signified what is primary.  By these words is also meant that if essential and not instrumental things are cared for, they shall have instrumental things in abundance.  For example: if truths are cared for, they shall have memory-knowledges in abundance, which are the “good of the land of Egypt.” In like manner if good is cared for, they shall have truths in abundance.  Memory-knowledges, and also truths, must be cared for, but men must regard good as the end.  If the eye is upon good as in the end, the man is then in full view of the consequent things, or in the perception of such as are derived from it, which perception is never possible unless good is the end, that is, unless it reigns universally in each and all things.

[2] The case herein is like the body and its soul. A man must by all means care for his body, as that it may be nourished, and clothed, and may enjoy the delights of the world; but all these not for the sake of the body, but for the sake of the soul, namely, that the soul may act in a sound body correspondently and rightly, and may have the body as an organ entirely compliant to it. Thus the soul must be the end.  Yet neither must the soul be the end, but only a mediate end, for which the man must care, not for its own sake, but for the sake of the uses which it must perform in both worlds; and when a man has uses as the end, he has the Lord as the end, for the Lord makes disposition for uses, and disposes the uses themselves.

[3] As few know what it is to have as the end, this also shall be told. To have as the end is to love above all other things, for what a man loves, this he has as the end.  That which a man has as the end is plainly discerned, for it reigns universally in him; and thus is continually present even at those times when he seems to himself not to be thinking at all about it, for it is seated within and makes his interior life, and thus secretly rules each and all things. As for example, with him who from the heart honors his parents, this honor is present in each and all things that he does in their presence and that he thinks in their absence, and it is also perceived from his gestures and speech.  So with him who from the heart fears and honors God, this fear and honor are present in everything that he thinks, and speaks, and does, because it is in him even when it does not seem to be present, as when he is engaged in business that seems to be far from it; for it reigns universally; thus in every detail.  That which reigns in man is plainly perceived in the other life, for the sphere of his whole life which exhales from him is thence derived.

[4] From all this it is evident how it is to be understood that God must be always kept before the eyes; not that He must be constantly thought about, but that the fear or the love of Him must reign universally, in which case God is kept before the eyes in every detail.  When this is the case the man does not think, speak, or do what is against Him and displeasing to Him; or if he does, that which universally reigns, and lies hidden within, manifests itself and admonishes him.

AC 5950. Verses 21-23. And the sons of Israel did so: and Joseph gave them carts, according to the mouth of Pharaoh, and gave them provision for the way.  And to all of them he gave each changes of garments; and to Benjamin he gave three hundred pieces of silver, and five changes of garments.  And to his father he sent after this manner: ten asses carrying of the good of Egypt, and ten she-asses carrying grain and bread and nourishment for his father for the way.  “And the sons of Israel did so,” signifies the effect from spiritual truths in the natural; “and Joseph gave them carts, according to the mouth of Pharaoh,” signifies that from the internal they had doctrinal things as was pleasing; “and gave them provision for the way,” signifies support meanwhile from good and truth; “and to all of them he gave each changes of garments,” signifies truths initiated in good; “and to Benjamin he gave three hundred pieces of silver,” signifies that the intermediate had fullness of truth from good; “and five changes of garments,” signifies much of truth from the natural; “and to his father he sent after this manner,” signifies what was given gratuitously to spiritual good; “ten asses carrying of the good of Egypt,” signifies better memory-knowledges with many things of service; “and ten she-asses carrying grain and bread,” signifies the truth of good and the good of truth, also with many things of service; “and nourishment for his father for the way,” signifies interior truth for spiritual good meanwhile.

AC 5951. And the sons of Israel did so. That this signifies the effect from spiritual truths in the natural, is evident from the signification of “did,” as being the effect; and from the representation of the sons of Israel, as being spiritual truths in the natural (n. 5414, 5879). What spiritual truths in the natural are, must be told.  Truths of faith outside of man, spirit, or angel, are not truths of faith, for they have not been applied to any subject, in which they become such.  But when they are applied to man, spirit, or angel as a subject, they then become truths of faith, but with a difference according to the states of life of each one.  With those who are learning them for the first time, they are only memory-knowledges. Afterward if these persons devoutly reverence them, the truths advance further, and become truths of the church; and when they are affected with them and live according to them, they then become spiritual truths; for the good of love and of charity, which is solely from the spiritual world, then fills them and causes them to live; for to be affected with them and to live according to them is from this good.  The quality of the truths that are called truths of faith, with those who live according to them, and with those who do not live according to them, has been shown me.  With those who do not live according to them, they appeared like white filaments; and with those who had these truths, but nothing of good, they appeared brittle; but with those who live according to them they appeared like fibers from the brain filled with spirit, and soft. Thus these latter truths were animate, but the former were inanimate.  From this it may be known that the quality of truths with men is according to the state of life of each.  The truths that are represented by the sons of Jacob are truths not yet spiritual, because not yet made of the life.  But the truths that are represented by them as sons of Israel are spiritual, because from having been made of the life they have been filled with the good of love and of charity.  These latter truths are here meant, because the subject treated of has been the initiation to conjunction of the truths in the natural (which are the sons of Jacob) with internal good (which is Joseph), through the intermediate (which is Benjamin), and also through spiritual good (which is Israel).

AC 5952. And (Joseph) gave them carts, according to the mouth of Pharaoh.  That this signifies that from the internal they had doctrinal things as was pleasing, is evident from the representation of Joseph, who is he that “gave,” as being internal good; from the signification of “carts,” as being doctrinal things (n. 5945); and from the signification of “according to the mouth of Pharaoh,” as being as was pleasing, namely, to spiritual truths, which are the sons of Israel; because these truths are in the natural which is represented by Pharaoh (n. 5160, 5799), and the carts, by which are signified doctrinal things, were placed at their disposal.  It is said “as was pleasing,” because the doctrinal things which are signified by the “carts of Egypt” are from the literal sense of the Word (n. 5945), which without the internal sense can be applied to any good whatever. For the Lord does not openly teach anyone truths, but through good leads to the thinking of what is true, and unknown to the man He also inspires the perception and consequent choice that such a thing is true because the Word so declares, and because it accords therewith.  Thus the Lord adapts truths according to the reception of good by each person; and as this takes place according to each person’s affection, thus in freedom, it is here said “as was pleasing.”

AC 5953. And gave them provision for the way.  That this signifies support meanwhile from good and truth, is evident from the signification of “provision,” as being support from good and truth (n. 5490).

AC 5954. And to all of them he gave each changes of garments. That this signifies truths initiated in good, is evident from the signification of “garments” as being truths.  Thus “changes of garments” are truths which are new; and truths become new when they are initiated in good, because they then receive life. For the subject treated of is the conjunction of the natural man with the spiritual, or of the external man with the internal. When the conjunction is being effected, then truths are changed and become new, for they receive life from the influx of good (n. 5951). To change the garments was representative of holy truths being put on, and hence came changes of garments, (n. 4545).

[2] That by “garments” in the Word are signified truths, is because truths clothe good almost as the vessels do the blood, and the fibers the (animal) spirit. That a “garment” is a significative of truth is because spirits and also angels appear clothed in garments, and each according to the truths appertaining to him. Those appear in white garments who are in the truths of faith through which is good, but those appear in bright shining garments who are in the truths of faith that are from good; for good shines through the truth, and gives the resplendence (n. 5248).

[3] That spirits and angels appear in garments can also be seen from the Word, where it is mentioned that angels were seen, as in Matthew:--

The appearance of the angel sitting at the Lord‘s sepulchre was like lightning, and his raiment white as snow (Matthew 28:3).

In John:--

Upon the thrones I saw four and twenty elders sitting, clothed in white garments (Rev. 4:4).

In the same:--

He that sat upon the white horse was clothed in a garment dipped in blood; and His name is called The Word of God. His armies which are in heaven followed Him upon white horses, clothed in fine linen, white and clean (Rev. 19:11, 13, 14);

“garments white as snow,” and “fine white linen,” signify holy truths, for whiteness and shining white are predicated of truths (n. 3301, 3993, 4007, 5319), for the reason that they approach nearest to light, and the light which is from the Lord is Divine truth; and therefore when the Lord was transfigured, His garments appeared as the light, of which in Matthew:--

When Jesus was transfigured His face did shine as the sun, and His garments became as the light (Matthew 17:2).

That “light” is Divine truth is known in the church, and that it is compared to a “garment” is evident in David:--

Jehovah covereth Himself with light as with a garment (Ps. 104:2).

[4] That “garments” are truths is plain from many passages in the Word, as in Matthew:--

When the king came in to see the guests, he saw there a man not clad with a wedding garment; and he said to him, Friend, how camest thou in hither not having a wedding garment? wherefore he was cast out into the outer darkness (Matthew 22:11-13);

who are meant by “him not clad in a wedding-garment” may be seen at (n. 2132).  In Isaiah:--

Wake up! wake up! put on thy strength, O Zion; put on the garments of thine ornament, O Jerusalem, the city of holiness; because there shall no more come into thee the uncircumcised and the unclean (Isa 52:1);

“garments of ornament” denote truths from good.

[5] In Ezekiel:--

I clothed thee with broidered work, and shod thee with badger (taxo), and I girded thee with fine linen, and covered thee with silk. Thy garments were of fine linen, and silk, and broidered work; thou didst eat fine flour, honey, and oil (Ezek. 16:10, 13);

speaking of Jerusalem, by which is there meant the Ancient spiritual Church which was set up by the Lord after the Most Ancient celestial Church had expired.  The truths with which this church was endowed are described by the “garments;” “broidered work” is memory-knowledge, which when genuine also appears in the other life like broidered work, and like lace, as also it has been given to see; “fine linen and silk” are truths from good; but in heaven, being in the light there, these are intensely bright and are transparent.

[6] In the same:--

Fine linen in broidered work from Egypt was thy sail; blue and crimson from the isles of Elishah were thy covering (Ezek.  27:7);

speaking of Tyre, by which are represented the knowledges of truth and good (n. 1201), which when genuine are “fine linen in broidered work from Egypt;” the derivative good, or good of truth, is the “blue and crimson.”

[7] In David:--

The king’s daughter is all glorious; of inweavings of gold is her garment; in embroideries shall she be brought to the king (Ps. 45:13, 14);

the “king‘s daughter” denotes the affection of truth; “of inweavings of gold is her garment” denotes the truths wherein is good; “embroideries” denote the lowest truths. In John:--

Thou hast a few names in Sardis which have not defiled their garments; and they shall walk with Me in white ones, because they are worthy.  He that overcometh shall be clothed in white garments (Rev. 3:4, 5);

“not to defile the garments” denotes not to befoul truths with falsities.

[8] In the same:--

Blessed is he that watcheth, and keepeth his garments, that he walk not naked, and they see his shame (Rev. 16:15);

“garments” in like manner denote truths.  It is the truths of faith from the Word which are properly signified by “garments.”  He who has not acquired these from that source, or he who has not acquired truths or semblances of truths from his religiosity, as the Gentiles, and applied them to life, is not in good, howsoever he supposes himself to be.  For as he has no truths from the Word, or from his religiosity, he suffers himself to be led by means of reasonings equally by evil spirits as by good spirits, and thus cannot be defended by the angels. This is meant by the exhortation “to watch and to keep his garments, that he walk not naked and they see his shame.”

[9] In Zechariah:--

Joshua was in defiled garments; thus be stood before the angel, who said to those who stood before him, Remove the defiled garments from before him. And unto him he said, See I have caused thine iniquity to pass from thee, and am clothing thee with changes of garments (Zech. 3:3, 4);

“defiled garments” denote truths polluted by falsities which are from evil; wherefore when these garments are removed, and others are put on, it is said, “See, I have caused thine iniquity to pass from thee.” Anyone can know that iniquity does not pass away by a change of garments, and hence also anyone can conclude that a change of garments was representative, as was also the washing of garments, which was commanded when the people were being purified, as when they came near unto Mount Sinai (Exod. 19:14), and when they were being cleansed from things impure (Lev. 11:25, 40; 14:8, 9; Num. 8:6, 7; 19:21; 31:19-24).

[10] For cleansings from things impure are effected through the truths of faith, because these teach what good is, what charity, what the neighbor, what faith, that there is a Lord, that there is a heaven, that there is eternal life. without truths which teach, it is not known what these things are, nor even that they are. Who from himself knows otherwise than that the good of the love of self and of the world is the only good appertaining to man;for both are the delight of his life?  And who can know except from the truths of faith that there is another good which can be applied to man, namely, the good of love to God and the good of charity toward the neighbor, and that in these goods is heavenly life; and also that this good flows in through heaven from the Lord in so far as the man does not love himself more than others, and in so far as he does not love the world more than heaven? From all this it is evident that the purification which was represented by the washing of garments is effected through the truths of faith.

AC 5955. And to Benjamin he gave three hundred pieces of silver.  That this signifies that the intermediate had fullness of truth from good, is evident from the representation of Benjamin, as being the intermediate (n. 5600, 5631, 5639, 5688, 5822); from the representation of Joseph, who “gave,” as being internal good (n. 5826, 5827, 5869, 5877); from the signification of “three hundred,” as being what is full; and from the signification of “silver,” as being truth (n. 1551, 2954, 5658).  From all this it is plain that by “he gave to Benjamin three hundred pieces of silver” is signified that he gave to the intermediate fullness of truth from good; for the intermediate which Benjamin represents is interior truth through influx from the internal celestial (n. 5600, 5631). That “three hundred” signifies what is full, is because this number arises from three and a hundred by multiplication, and “three” signifies what is full (n. 2788, 4495) and a “hundred” signifies much (n. 4400); for what compound numbers involve is seen from the simple numbers from which they are.

[2] “Three hundred” also involves a like meaning where it is mentioned elsewhere in the Word, as that  The ark of Noah was three hundred cubits in length (Gen.  6:15); also that there were three hundred men through whom Gideon smote Midian, of whom it is written in the book of Judges:--

The number of them that lapped in their hand at their mouth, was three hundred men. Jehovah said unto Gideon, By the three hundred men that lapped will I give Midian into thine hand.  Gideon divided the three hundred men into three troops, and he gave a trumpet into the had of each of them, and empty pitchers, and torches in the midst of the pitchers. When they sounded with the three hundred trumpets, Jehovah set every man’s sword against his fellow, and against the whole camp (Judges 7:6, 7, 16, 22);

by the “three hundred men” here also is signified what is full, as also by the three troops into which these three hundred were divided; and by the “hundred” which was the number of each troop is signified much and enough, consequently that they would be sufficient against Midian.  Moreover all these things were representative, namely, that those were taken who lapped water in the hand; that each one had a trumpet, and pitchers in which were torches; and this because by Midian, against whom they were going, was represented truth which was not truth, because there was no good of life.  But each of these things will of the Lord‘s Divine mercy be treated of elsewhere.  That numbers also were representative, is evident from many other passages, as the number “seven” in Joshua, when they took Jericho; for it was then commanded that seven priests should bear seven jubilee trumpets before the ark, and that on the seventh day they should compass the city seven times (Joshua 6:4).

AC 5956. And five changes of garments. That this signifies much of truth from the natural, is evident from the signification of “five,” as being much (n. 5708); and from the signification of “changes of garments,” as being truths initiated in good. That it is from the natural, is because “garments” are predicated of the natural.  That the intermediate which is represented by Benjamin had truth from the natural, is because in order to be an intermediate it partakes of the internal and of the external (n. 5822). That which is from the internal is meant by the intermediate having fullness of truth from good, which is signified by the “three hundred pieces of silver” (n. 5955). That which is from the external is meant by much of truth from the natural, which is signified by the “five changes of garments.”

AC 5957. And to his father he sent after this manner. That this signifies what was given gratuitously to spiritual good, is evident from the representation of Israel, who is here the “father,” as being spiritual good from the natural (n. 5801, 5803, 5807, 5812, 5817, 5819, 5826, 5833); and from the signification of “sending,” as being to give gratuitously.  For everything that flows in from the Lord through the internal into the external, or into the natural (even what flows into spiritual good, which is “Israel,” because this good is from the natural), is given gratuitously.  The Lord does indeed demand humiliation, adoration, thanksgivings, and many other things from man, which appear like repayings, and thus not gratuitous; but the Lord does not demand these things for His own sake, for the Divine has no glory from man’s humiliation, adoration, and thanksgiving.  In the Divine, anything of the love of self is utterly inconceivable - that such things should be done for His own sake; but they are for the sake of the man himself; for when a man is in humiliation he can receive good from the Lord, because he has then been separated from the love of self and its evils, which are the obstacle; and therefore the Lord wills a state of humiliation in man for his own sake; because when he is in this state the Lord can flow in with heavenly good. The case is similar with adoration, and with thanksgiving.

AC 5958. Ten asses carrying of the good of Egypt.  That this signifies (better)     memory-knowledges with many things of service, is evident from the signification of “ten,” as being much (n. 3107, 4638, 5708); from the signification of “asses,” as being memory-knowledges (n. 5741), here the lowest memory-knowledges (n. 5934), which because they carry interior things are things of service; and from the signification of the “good of Egypt,” as being memory-knowledges (n. 5942, 5949), but the memory-knowledges of the church, for these are properly signified by “Egypt” (n. 4749, 4964, 4966). That these are the “good of Egypt” is because they are sent by Joseph to Israel, that is, by the internal celestial to spiritual good.

AC 5959. And ten she-asses carrying grain and bread. That this signifies the truth of good and the good of truth, also with many things of service, is evident from the signification of “ten,” as being much (n. 5958); from the signification of “she-asses,” as being things of service (n. 5958); from the signification of “grain,” as being the good of truth (n. 5295, 5410), but here the truth of good, because from the internal celestial which is “Joseph;” and from the signification of “bread,” as being the good of this truth (n. 276, 680, 2165, 2177, 3478, 3735, 4211, 4217, 4735, 4976). In regard to “grain” signifying the truth of good, and in other places the good of truth, the case is this.  The significations are different when the influx is from the internal celestial, from what they are when it is from the internal spiritual.  That which flows in from the internal celestial is nothing but good, which indeed has truth within it, but this truth is good.  But that which flows in from the internal spiritual is nothing but truth, which when it becomes of the life is called the “good of truth.” Hence then it is that “grain” sometimes signifies the good of truth, and sometimes the truth of good, here the truth of good, because from the internal celestial which is “Joseph.” That she-asses carried the grain and bread, and he-asses the good of Egypt, is because by “he-asses” are signified things of service in so far as they relate to truth, and by “she-asses” are signified things of service in so far as they relate to good. For this reason the he-asses carried such things as were suitable for them, and the she-asses such as were suitable for them.  Unless this had been the case there would have been no need to mention that there were asses and she-asses, and what the one and the other carried.

AC 5960. And nourishment for his father for the way. That this signifies interior truth for spiritual good meanwhile, is evident from the signification of “nourishment,” as being interior truth, for this comes forth from the truth of good and the good of truth, which are signified by “grain and bread” (n. 5959), and moreover interior truth is nourishment for spiritual good; from the representation of Israel who is here the “father,” as being spiritual good (n. 5957); and from the signification of “for the way,” as being meanwhile, namely, before it came, that is, before full conjunction was effected.

AC 5961. Verses 24-28. And he sent his brethren away, and they departed; and he said unto them, Contend not in the way. And they went up out of Egypt, and came into the land of Canaan unto Jacob their father. And they told him, saying, Joseph is yet alive, and he is ruler in all the land of Egypt. And his heart failed, because he believed them not. And they spake unto him all the words of Joseph which he spake unto them; and he saw the carts which Joseph had sent to carry him, and the spirit of Jacob their father revived; and Israel said, It is much; Joseph my son is yet alive; I will go and see him before I die. “And he sent his brethren away, and they departed,” signifies concealment; “and he said unto them, Contend not in the way,” signifies a perception given that they should be in tranquillity; “and they went up out of Egypt,” signifies a receding from the memory-knowledges of the church; “and came into the land of Canaan unto Jacob their father,” signifies a dwelling where was natural good but not spiritual good; “and they told him, saying,” signifies influx and notice; “Joseph is yet alive,” signifies that the internal was not rejected; “and he is ruler in all the land of Egypt,” signifies that the natural mind is under its authority; “and his heart failed, because he believed them not,” signifies a lack of life of the natural and thence of understanding; “and they spake unto him all the words of Joseph which he spake unto them,” signifies influx from the celestial of the spiritual; “and he saw the carts which Joseph had sent to carry him,” signifies doctrinal things thence derived which might persuade; “and the spirit of Jacob their father revived,” signifies new life; “and Israel said,” signifies spiritual good now; “It is much: Joseph my son is yet alive,” signifies joy that the internal had not perished; “I will go and see him before I die,” signifies a longing for conjunction previous to what is new.

AC 5962. And he sent his brethren away, and they departed. That this signifies concealment, is evident from the signification of “sending away,” as being to remove from himself, consequently to be no more present with them as before; and from the signification of “going” or “departing,” as being to live, also to live more remotely, and also to leave (n. 3335, 3416, 3690, 4882, 5493, 5696); thus it denotes to be concealed.  That removal from the internal celestial and thus the concealment of it, is now treated of, is evident from the things which follow in their internal sense.

[2] He who does not know how the case is with the state of life of spirits, and of the angels in the heavens, cannot know why the concealment of truth and of good should now be treated of, seeing that just before they had been in the light of these. In heaven this state is that spirits and angels have their morning, midday, and evening, also twilight, and again morning, and so on.  It is their morning when the Lord is present and blesses them with manifest happiness: they are then in the perception of good.  It is their midday when they are in the light of truths; and it is their evening when they are removed therefrom, and then it appears to them that the Lord is more remote and is hidden from them. All who are in heaven undergo and pass through these alternations, and cannot otherwise be continually perfected, for thereby they have relatives, and from the relatives a more perfect conception, since they thereby know what is not happy, because they thereby know what is not good and what is not true.

[3] It is worthy of admiration that to eternity one state is never exactly like another, and also that one spirit and angel does not pass through the like changes of state as another, for the reason that one is not exactly like another in respect to good and truth; just as neither is one man exactly like another in the face. Nevertheless out of these varieties the Lord makes a one.  It is a general canon that every one that has any quality comes forth from various things which are reduced into such unanimity that by agreement of harmony they all appear as a one.  In the heavens the unity thus formed, or union, is effected through love and charity (n. 3241, 3267, 3744, 3745, 3986, 4005, 4149, 4598).

[4] The concealment which is signified by “Joseph‘s sending his brethren away and their departing,” is called in the Word “evening,” and occurs with the angels at the times when they do not perceive the Lord to be present; for there is in heaven a continual perception of the Lord.  When they are in a state of non-perception they are not then affected with good, neither do they see truth, as before; this troubles then’, but shortly afterward the dawn comes, and so the morning.

AC 5963. And he said unto them, Contend not in the way.  That this signifies a perception given that they should be in tranquillity, is evident from the signification of “saying unto them,” as being a perception given by the internal, which is “Joseph”; and from the signification of “not contending in the way,” as being to be in tranquillity; for contention with others is intranquillity, because it is a disturbance of the lower mind.  The varying states in the other life of which mention has been made just above (n. 5962), are according to the perception of good and truth with those who are there, thus according to their perception of the Lord‘s presence.  According to this perception they have tranquillity; for they who are in the perception of the Lord’s presence are in the perception that each and all things which befall them tend to their good, and that evils do not reach them; hence they are in tranquillity.  Without such faith or confidence in the Lord no one can possibly come to the tranquillity of peace, thus neither to the bliss in joy, because this bliss dwells in the tranquillity of peace.

AC 5964. And they went up out of Egypt.  That this signifies a receding from the memory-knowledges of the church, is evident from the signification of “going up” thence, as being to recede (mention is made of “going up out of Egypt into the land of Canaan,” and of “coming down from that land into Egypt,” for a reason several times stated above: here by “going up” is signified departing); and from the signification of “Egypt,” which in the proper sense denotes the memory-knowledges of the church (n. 4749, 4964, 4966). That these memory-knowledges are here signified is because they were in them when in Egypt with Joseph (n. 5958).  Removal from those things which are of good and of truth, thus from those things which are of the church, is here treated of down to the last verse of this chapter, which removal is meant by the concealment mentioned above (n. 5962), and here by receding.  In the Word this state is signified by “evening.” When men are in this state, they recede from things heavenly and spiritual, and accede to such as contain nothing spiritual and heavenly.  But this concealment or receding does not come to pass by the Lord‘s concealing Himself or receding, but by they themselves doing so; for they can no longer be withheld from their own, because to do so is not fitting; and therefore this state arrives when they are left to themselves or their own; and in so far as they are thus left, or are immersed therein, so far they recede from those things which are of heaven, and so far good becomes imperceptible to them, and truth obscure.  From this it is evident that the Lord does not conceal Himself, but that the man, spirit, or angel conceals himself.

AC 5965. And came into the land of Canaan unto Jacob their father. That this signifies a dwelling where there was natural good but not spiritual good, is evident from the signification of the “land of Canaan,” as being the church (n. 3686, 3705, 4447, 4517, 4736), thus the dwelling of those who represented the church, who, it is known, were the descendants of Jacob; and from the representation of Jacob, as being natural good (n. 3305, 3659, 3775, 4009, 4073, 4234, 4538), but not spiritual good, for this is represented by Israel. Jacob represents the external of the church and Israel the internal, (n. 4286, 4570). Whether you say natural good, or the external of the church; and whether spiritual good, or the internal of the church, it is the same; for natural good constitutes the external of the church, and spiritual good the internal of the church.

[2] That is called spiritual which is in the light of heaven, for that which is in this light has in it the affection of good and the perception of truth.  These are in this light because this light is from the Lord; and therefore they who are in spiritual good and truth are in the internal of the church, for as to their heads they are within heaven.  But that is called natural which is in the light of the world, and that which is in this light has no affection of good and perception of truth in itself,butout of itself;for the light of heaven flows in and illumines what is round about; thus what is without, not what is within; and causes good to be known as good and truth to be known as truth because it is so said, and not because it is perceived to be so; and therefore they who are in natural good are in the external of the church, for as to their heads they are not in heaven, but their heads are illumined thence from without.  Jacob is now called “Jacob,” not “Israel,” for the reason that now they are in externals; as is plain from what has been said above.

AC 5966. And they told him saying.  That this signifies influx and notice, is evident from the signification of “telling,” as being to be communicated and conjoined (n. 4856, 5596), thus also influx, for that which is told flows into the thought; and from the signification of “saying” in the historicals of the Word, as being perception, and thus also notice.

AC 5967. Joseph is yet alive. That this signifies that the internal was not rejected, is evident from the representation of Joseph, as being internal good (n. 5805, 5826, 5827, 5869, 5877); and from the signification of “being alive,” as being as yet to be, thus not rejected.  That “being alive” is not to be rejected, is because the internal which is represented by Joseph was at first rejected by the sons of Jacob, and because their father had then believed that he had perished by evils and falsities (n. 5828); thus now by “being alive” is signified that it is not so.

AC 5968. And he is ruler in all the land of Egypt.  That this signifies that the natural mind is under its authority, is evident from the signification of “being ruler,” as being to be under its authority; and from the signification of the “land of Egypt,” as being the natural mind (n. 5276, 5278, 5280, 5301).

AC 5969. And his heart failed, because he believed them not. That this signifies a lack of life of the natural, and thence of understanding, is evident from the signification of the “heart failing,” as being a lack of life; and because it is said of Jacob, by whom is represented natural good (n. 5965), it signifies a lack of life of the natural; and from the signification of “not believing,” as being a lack of understanding.  The reason why it is said thence, is that the life which is of the will always precedes, and the life of the understanding follows.  The reason is that in the will alone is life, and not in the understanding except from the will. It is evident from the good which is of the will and from the truth which is of the understanding, that life is in good, but not in truth except from good; for it is manifest that what lives is always prior, and that what lives therefrom is posterior.  This is the reason why it is said a lack of life of the natural and thence of understanding, which is signified by his “heart failing, because he believed them not.”

AC 5970. And they spake unto him all the words of Joseph which he spake unto them.  That this signifies influx from the celestial of the spiritual, is evident from the signification of “speaking,” as being influx (n. 2951, 5481, 5797); and from the representation of Joseph, as being the celestial of the spiritual (n. 4286, 4592, 4963, 5307, 5331, 5332, 5417).

AC 5971. And he saw the carts which Joseph had sent to carry him. That this signifies doctrinal things thence derived which night persuade, is evident from the signification of “ carts,” as being doctrinal things (n. 5945, 5952); from the signification of “which Joseph had sent,” as being which were from the internal celestial; and from the signification of “to carry him,” as being which might persuade; for to carry him to Joseph that he might see him denotes to persuade.  Moreover that he was persuaded by seeing the carts is evident from the words which now follow, namely, “the spirit of Jacob their father revived; and Israel said, It is much; Joseph my son is yet alive.”

AC 5972. And the spirit of Jacob their father revived.  That this signifies new life, is evident from the signification of the “spirit reviving,” as being new life; and from the representation of Jacob, as being natural good (n. 5965).  Thus by “the spirit of Jacob revived” is signified new life to natural good.  Life becomes new when what is spiritual flows in from the internal and acts from within in those things which are in the natural.  Thereby natural good becomes spiritual, adjoined to the spiritual good which is represented by Israel, for which reason also Jacob is now called “Israel,” for it is said, “the spirit of Jacob revived, and Israel said.”

AC 5973. And Israel said.  That this signifies spiritual good now, is evident from the representation of Israel, as being spiritual good (n. 5801, 5803, 5807, 5817, 5819, 5826, 5832, 5833). What is meant by the spiritual good which is “Israel,” and what by the natural good which is “Jacob,” see (n. 5965). He who is unacquainted with the internal sense of the Word cannot possibly know why Jacob is sometimes called “Jacob,” and sometimes “Israel;” for in the same chapter, and even in the same verse, now one name is used and now the other.  Hence it is very evident that there is an internal sense in the Word, as here where it is said, “the spirit of Jacob their father revived, and Israel said;” and in like manner in other passages:

Benjamin, Joseph’s brother, Jacob sent not with his brethren; and the sons of Israel came in the midst of those who came (Gen. 42:4, 5).

Israel journeyed; God said to Israel in the visions of the night, Jacob, Jacob; and he said, Behold me (Gen. 46:1, 2)

Jacob rose up from Beersheba; and the sons of Israel carried Jacob their father (Gen. 46:5)

All the souls of the house of Jacob that came into Egypt were seventy; Joseph harnessed his chariot, and went up to meet Israel; and Israel said unto Joseph (Gen. 46:27, 29, 30).

Israel dwelt in the land of Egypt, in the land of Goshen; Jacob lived in the land of Egypt seventeen years; and the days of Israel drew near to die (Gen. 42:27-29).

And one told Jacob and said, Behold thy son Joseph cometh unto thee; and Israel strengthened himself, and sat upon the bed; and Jacob said unto Joseph (Gen. 48:2, 3).

Jacob called his sons, and said, Assemble yourselves, and hear, ye sons of Jacob; listen to Israel your father (Gen. 49:1, 2).

Cursed be their anger, for it was vehement, and their wrath, for it was hard; I will divide them in Jacob, and scatter them in Israel (Gen. 49:7).

The arms of his hands shall be made strong by the hands of the strong one of Jacob; from thence is the shepherd, the stone of Israel (Gen. 49:24);

besides frequently in the prophets.

AC 5974. It is much; Joseph my son is yet alive.  That this signifies joy that the internal had not perished, is evident from the representation of Joseph, as being the internal celestial; and from the signification of “being alive,” as being not to have perished, nor to have been rejected (n. 5967); that joy is denoted is manifest.

AC 5975. I will go and see him before I die. That this signifies a longing for conjunction previous to what is new, is evident from the signification of “going and seeing,” as being to be conjoined.  The reason why “to see” denotes to be conjoined is that in the spiritual world interior sight conjoins.  For interior sight is thought, and in a society there when many act as a one (and also in choirs), what the one thinks the other also thinks; thus thought conjoins.  And likewise when anyone thinks of another, he is presented to view; in this way also thought conjoins. Hence it is that by “going and seeing‘ is signified conjunction.  That a longing for conjunction is signified, follows from the joy spoken of just above (n. 5974). And from the signification of ”before I die,“ as being previous to what is new, namely, to what is new of representation. For in the Word representatives succeed each other in such a manner that when one person dies, there follows either a like representative by another person, or another representative; thus what is new (n. 3253, 3259, 3276); as when Abraham died, a representative by Isaac succeeded; and when he died, a representative by Jacob succeeded; and when he died, a representative by his posterity succeeded.  This is the new thing here meant.

CONTINUATION CONCERNING  THE ANGELS AND SPIRITS WITH MAN

AC 5976. At the end of the preceding chapter it was shown that there are with every man two spirits from hell and two angels from heaven, who effect communication both ways, and also that the man is in freedom.

AC 5977. That there are two, is because there are two kinds of spirits in hell and two kinds of angels in heaven, to which the two faculties in man, namely, the will and the understanding, correspond.  Spirits of the one kind are called simply spirits and act into what is of the understanding. Those of the other kind are called genii and act into what is of the will.  The two kinds are also most distinct from each other. They who are called simply spirits infuse falsities, for they reason against truth and are in the delight of their life when they can make what is true appear as false, and what is false appear as true. But they who are called genii infuse evils, act into the affections and concupiscences of a man, and scent in a moment what the man desires.  If this is good, they bend it most cunningly into evil, and are in the delight of their life when they can make good to be perceived as evil, and evil as good.  It was permitted them to act into my desires, that I might know of what nature they are and how they act, and I can avouch that unless the Lord had guarded me by angels they would have perverted my desires into concupiscences of evil, and this in a manner so hidden and silent that I should scarcely have noticed anything about it.  These latter, who are called genii, have nothing at all in common with those who are called spirits.  The genii have no concern as to what a man thinks, but only as to what he loves; whereas the spirits have no concern about what a man loves, but about what he thinks.  The genii vest their delight in being silent, but the spirits in speaking.  The two are also altogether separated from each other. The genii are in the hells deep down behind, and are invisible there to the spirits; and when anyone looks in there, they appear like flitting shadows.  But the spirits are in the hells at the sides and in front.  This then is the reason why there are with man two spirits from hell.

AC 5978. That there are two angels with every man is because of these also there are two kinds, of which one act into what is of man’s will, and the other into what is of his understanding.  They who act into what is of man‘s will, act into his loves and ends, consequently into his goods.  But they who act into what is of man’s understanding, act into his faith and principles, consequently into his truths. These two kinds also are most distinct from each other.  They who act into what is of man‘s will are called celestial, and they who act into what is of his understanding are called spiritual.  To the celestial are opposed the genii, and to the spiritual the spirits.  These things it has been given me to know by much experience, for I am continually in company and discourse with them both.

AC 5979. A man who is in faith believes that none but angels from heaven are with him, and that diabolical spirits are altogether removed from him.  But I can assert that in the case of a man who is in the concupiscences and delights of the love of self and of the world, and regards these as the end, diabolical spirits are so near him as to be in him, and to rule both his thoughts and his affections.  Angels from heaven cannot possibly be within the sphere of such, but are without; and therefore the angels recede as the infernal spirits approach nearer.  Nevertheless the angels from heaven in no case recede altogether from a man, for then all would be over with him, because if he should be without communication with heaven by means of angels, he could not live.

[2] That there are infernal spirits and heavenly angels with man is also in some measure taught by the doctrine of faith of Christian Churches; for this declares that all good is from God, and that evil is from the devil; and preachers confirm this by their prayers in the pulpit that God may direct their thoughts and their words, and by their saying that in justification all endeavors, even the least, are from God; and also that when a man lives well he suffers himself to be led by God; and likewise that angels are sent by God to minister to man. And on the other hand, when a man has committed any enormous evil, they say he has suffered himself to be led by the devil, and that such evil is from hell.  They would also have said that spirits from hell were flowing into the interior evils which are of the will and the thought, if they had acknowledged these evils to be so great.

AC 5980. The angels attentively and continually observe what the evil spirits and genii with a man are intending and attempting; and in so far as the man suffers it, they bend evils into goods, or to goods, or toward goods.

AC 5981.  There sometimes appears to view with infernal spirits and genii things shameful and filthy, and in fact such things as an evil man thinks and speaks.  Lest on account of such things the angels should flee away altogether, these shameful and filthy things are perceived by them as being milder than they really are.  In order that I might know how such things are perceived by the angels, when shameful things presented themselves there was given me the angelic perception, which was such that I felt no horror. The shameful things were turned into a mildness such as cannot be described, but can only be compared to things angular and pungent when the angularity and pungency are taken away from them.  In this way the shameful and filthy things of infernal spirits and genii are dulled with the angels.

AC 5982. By means of evil spirits on the one hand and angels on the other, the Lord places a man in equilibrium between evils and goods, and between falsities and truths, so that the man may be in freedom.  For in order that a man may be saved he must be in freedom, and in freedom be drawn away from evil and led to good.  Whatever is not effected in freedom does not remain, because it is not appropriated.  This freedom is from the equilibrium in which the man is kept.

AC 5983. That man has communication with hell and with heaven through the two spirits and the two angels, may be seen from the fact that in the other life one society cannot have communication with another, or with anyone, except through spirits who are sent forth by the societies.  These emissary spirits are called Subjects, for through them as subjects the societies speak.  To send forth subjects to other societies, and in this way to get communication, is one of the familiar things of the other life, and is very well known to me from the fact that subjects have been sent to me a thousand times, and that without them the societies could not know anything appertaining to me, and could communicate to me nothing appertaining to themselves.  This shows that the spirits and genii with man are nothing but subjects through whom he has communication with hell, and that the celestial and spiritual angels are subjects through whom he has communication with the heavens.

AC 5984. When the spirits who are in the world of spirits desire to have communication with a number of societies, they are wont to send forth subjects, one to each society.  And I have observed that evil spirits sent out many round about and stationed them like a spider setting its web, the senders being in the middle.  And to my surprise they know how to do this as from a kind of instinct; for they who had known nothing of such things in the life of the body, do it at once in the other life.  From this also it is evident that communications are effected through emissary spirits.

AC 5985. A Subject is one in whom are concentrated the thoughts and speech of many, and in this way many are presented as one.  And as a subject thinks and speaks nothing whatever from himself, but from others, and the thoughts and speech of others are there presented to the life, therefore they who flow in suppose that the subject is as it were nothing and scarcely animate, being merely a receptive of their thought and speech.  But on the other hand the subject supposes that he does not think and speak from others, but from himself alone.  Thus fallacies delude both.  It has often been given me to say to a subject that he thinks and speaks nothing from himself, but from others; and also that those others suppose that a subject cannot think and speak anything from himself; thus that he appears to them like one in whom there is nothing of life from himself. Upon hearing this the spirit who was the subject was very indignant.  But in order that he might be convinced of the truth, it was given to speak with the spirits who were flowing in, who then confessed that a subject thinks and speaks nothing whatever from himself, and thus that he appears to them to be something scarcely animate. It also once happened that he who said that a subject is nothing, himself became a subject, and then the rest said of him that he was nothing, at which he was greatly enraged, and yet was thereby instructed how the case is.

AC 5986. It is worthy of mention (for it has often happened and thus been shown) that no one either in heaven or in hell thinks, speaks, wills, and acts from himself, but from others, and thus at last all and each do so from the general influx of life, which is from the Lord.  When I have heard the spirits saying that a spirit does not think and speak anything from himself, and yet the subject supposed he did so solely from himself, it has then been frequently given to speak with those who were flowing into the subject; and when they persisted in the assertion that they thought and spoke from themselves, but not so the subject from himself, and because they supposed that they so thought and spoke, it was further given to tell them that this is a fallacy, and that they as well as the subject were thinking and speaking from others.  In order to confirm this point, it was also given to speak with those who were flowing into these latter, and when they also made a like confession, it was further given to speak with those who were flowing into these, and so on in a continued series.  Thus it became plain that everyone was thinking and speaking from others. This experience excited in the spirits the utmost indignation, for everyone of them desires to think and speak from himself.  But because they were thereby instructed how the case is, they were told that everything of thought and also of will flows in, because there is but one only life, from which are these faculties of life; and that this life flows in from the Lord through a wonderful form, which is the heavenly form, not only in a general way into all, but also particularly into each; and that it is varied everywhere according to the form of each subject, as this agrees or disagree with the heavenly form.  From all this it is also evident how the case is with man, of which more will be said in what follows, when treating of influx.

AC 5987. The more there are who concentrate their look into one subject, the stronger is the subject’s power of thinking and speaking. The power is increased according to the increase in number of the concordant looks.  This was also shown by the withdrawal of some who were flowing in, for then the subject‘s power of thinking and speaking was diminished.

AC 5988. There were subjects with me near the head, who spoke as if they were asleep, but still spoke well, as do they who are not in a state of sleep.  It was observed that evil spirits were flowing into these subjects with malignant deceits, but that the influx into them was instantly dissipated; and as the evil spirits knew that these spirits had previously been their subjects, they complained that they were no longer so. The reason was that being asleep good spirits could act into them, and thus by their influx the malignities of the evil spirits were dispelled.  Nevertheless the evil spirits were compelled to flow into these subjects and not into others.  This shows that there are subjects of different kinds and natures, and that the variations are in accordance with the Lord’s disposal.

AC 5989. The most deceitful, who are above the head, once took subjects and sent them forth to me, in order that they might flow in with their deceits; but they were much disappointed. One, when made a subject, writhed back and closed himself, and folded himself as in a roll, in order thus to reject the influx.  In this way he extricated himself from them.  Then they took another, but neither could they force him to speak, he being more deceitful than they, which he showed by rolling himself as it were into the form of a spiral.  In this way they were cheated.  Moreover evil spirits do not always send forth subjects from their own body, but observe what spirits are with others, and also where are those who are simple and obedient, and these they make their subjects.  This is effected by directing their thoughts into the subject spirit, and infusing into him their own affections and persuasions, whereby he is no longer his own master, but serves them as a subject.  Of this he is sometimes unaware.

AC 5990. There are very many spirits at this day who desire to flow not only into man‘s thoughts and affections, but also into his speech and actions, thus even into the things of his body; when yet the things of the body are exempt from the particular influx of spirits and angels, and are directed by general influx.  In other words, when what is thought is determined into speech, and what is willed is determined into acts, the determination and transition into the body are according to order, and are not directed by any spirits in particular; for to flow into man’s bodily things is to obsess him.  The spirits who will and intend this are those who in the life of the body had been adulterers, that is, who had perceived delight in adulteries and had persuaded themselves that they are allowable; and also those who had been cruel.  The reason is that both the former and the latter are more corporeal and sensual than all others, and have rejected all thought about heaven, attributing all things to nature and nothing to the Divine.  In this way they have closed up interior things against themselves, and have opened external things; and because in the world they had been solely in the love of these, therefore in the other life they long to return into them through man by obsessing him.

[2] But it is provided by the Lord that such infernals should not come into the world of spirits; they being kept in their bells, well shut up.  Therefore there are no external obsessions at this day, but still there are internal ones, also the work of the infernal and diabolical crew; for evil men think such things as are filthy and also cruel towards others, and also such as are adverse and malignant toward what is Divine; and unless such thoughts were kept in check by fear of the loss of honor, of gain, and of reputation on account of these, of legal penalties, and of the loss of life, they would burst forth openly, and thus such men would rush more than the obsessed into the destruction of others, and into blasphemies against the things of faith.  But these external bonds cause them not to seem to be obsessed, although they are so as to their interiors, but not as to their exteriors.  This is very manifest from such as they in the other life, where external bonds are removed. There they are devils, being continually in the delight and desire of ruining others and destroying whatever is of faith.

AC 5991. I saw spirits who must be called bodily spirits. They rose up from the deep, at the side of the sole of the right foot. They appeared to the sight of my spirit as if in a gross body; and when I asked who they are that are like this, it was said that they are those who in the world have excelled in talent, and also in the sciences, and have thereby utterly confirmed themselves against the Divine, thus against those things which are of the church; and because they have fully persuaded themselves that all things are of nature, they have more than others closed their interiors, thus all that belongs to the spirit. Hence they appear grossly corporeal.  Among them was one whom I had known during his life in the world, and who then was celebrated for his talents and his learning.  But these gifts, which are means of thinking well about Divine things, were to him means of thinking against them, and of persuading himself that they are of no account; for he who excels in talent and learning excels also in the means of confirmation. Hence he had been interiorly obsessed, but in the external form he had appeared as a man of civic and moral virtues.

AC 5992. The angels, through whom the Lord leads and also protects a man. are near his head.  It is their office to  inspire charity and faith, and to observe in what direction the man‘s delights turn, and in so far as they can, without interfering with the man’s freedom, moderate them and bend them to good.  They are forbidden to act with violence and thus break the man‘s cupidities and principles; but are enjoined to act gently.  It is also their office to rule the evil spirits who are from hell, which is done in innumerable ways, of which the following only may be mentioned. When the evil spirits pour in evils and falsities, the angels insinuate truths and goods, which, if not received, are nevertheless the means of tempering.  Infernal spirits continually attack, and the angels protect; such is the order.

[2] The angels especially regulate the affections, for these make the man’s life, and also his freedom. The angels also observe whether any hells are open that were not open before, and from which there is influx with the man, which takes place when the man brings himself into any new evil. These hells the angels close so far as the man allows, and remove any spirits who attempt to emerge therefrom.  They also disperse strange and new influxes that produce evil effects.

[3] Especially do the angels call forth the goods and truths that are with a man, and set them in opposition to the evils and falsities which the evil spirits excite.  Thus the man is in the midst, and does not perceive either the evil or the good; and being in the midst, he is in freedom to turn himself either to the one or to the other.  By such means do angels from the Lord lead and protect a man, and this every moment, and every moment of a moment; for if the angels were to intermit their care for a single moment, the man would be precipitated into evil from which he could never afterward be brought out.  These things the angels do from the love they have from the Lord, for they perceive nothing more delightful and happy than to remove evils from a man, and lead him to heaven.  That this is a joy to them, see (Luke 15:7). Scarcely any man believes that the Lord takes such care of a man, and this continually from the first thread of his life to the last of it, and afterward to eternity.

AC 5993. From all this it is now evident that for a man to have communication with the spiritual world there must be joined to him two spirits from hell and two angels from heaven, and that without these he would have no life whatever. For a man cannot possibly live from general influx, as do animals void of reason (n. 5850); because his whole life is contrary to order; and being in this state, if a man were acted on by general influx only, he would necessarily be acted on by the hells only, and not from the heavens; and if he were not acted on from the heavens he would have no interior life, thus no life of thought and will such as is proper to man, and not even such as is proper to a brute animal, because a man is born without any use of reason, and can be initiated into it solely through influx from the heavens.

[2] From all that has been advanced it is also evident that a man cannot live without communication with the hells through spirits from them, for the whole of his life which be derives from his parents by inheritance, and all that he himself adds from his own, is of the love of self and of the world, and not of the love of the neighbor, and still less of love to God.  And as the whole of man‘s life from his own is of the love of self and of the world, it is therefore a life of contempt for others in comparison with self, and of hatred and revenge against all who do not favor self.  Thus it is also a life of cruelty; for he who hates, desires to kill, and is therefore most highly delighted with the destruction of others. Unless spirits of a like nature were applied to these evils (and such spirits must be from hell), and unless the man were led by them in accordance with the delights of his life, he could not possibly be bent toward heaven.  At first he is bent by means of his delights themselves; and by these is also set in freedom, thus at last in the faculty of exercising choice.


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